from the Israelites which survived that as it is written of the pestilence in Davids time the LORD repented him of the evill and said to the Angell that destroyed the people It is enough stay now thine hand 2 Sam. 24. 16. so in this case Some footsteps of the understanding of this mystery may be seene in the Hebrews though superstitiously depraved as when they say that all hurtfull and destroying spirits slee away at the odour of the incense of sweet spices Targum on Song 4. 6. Vers. 49. about the matter or as the Greeke explaineth it for the cause of Kore which the Chaldee calleth the division of Korah Vers. 50. unto the doore of the Tent into the court-yard of the Sanctuarie where Moses remained both to signifie unto Moses the effect and fruit of his action through the mercifulnesse of God and to give thanks unto the Lord who had so graciously accepted the worke of his hands As David offered Burnt-offering and Peace-offerings after that the Lord was intreated for the land and the plague was stayed from Israel 2 Sam. 24. 25. 1 Chron. 21. 26 27. CHAP. XVII 1 Twelve rods of the tribes of Israel being laid in the Tabernacle on the morrow Aarons rod among them all onely flourisheth and beareth almonds 10 It is left in the Tabernacle for a monument against the rebels 12 The people shew Moses their feare of death ANd Iehovah spake unto Moses saying speake unto the sonnes of Israel and take of them a rod for every fathers house of all their Princes according to the house of their fathers twelve rods every mans name thou shalt write upon his rod. And Aarons name thou shalt write upon the rod of Levi for one rod shall be for the head of the house of their fathers And thou shalt lay them up in the Tent of the Congregation before the Testimony where I will meet with you And it shall be that the man whom I shall cause his rod shall bud and I will make to cease from me the murmurings of the sonnes of Israel wherewith they murmure against you And Moses spake unto the sons of Israel and all their Princes gave unto him a rod for one Prince a rod for one Prince according to the house of their fathers twelve rods the rod of Aaron was among their rods And Moses laid up the rods before Iehovah in the Tent of the Testimony And it was on the morrow that Moses went into the Tent of the Testimonie and behold the rod of Aaron for the house of Levi had budded and brought forth buds and bloomed blossomes and yeelded almonds And Moses brought out all the rods from before Iehovah unto all the sons of Israel and they saw and tooke every man his rod. And Iehovah said unto Moses Bring Aarons rod againe before the Testimony to be kept for a signe against the sons of rebellion and thou shalt quite take away their murmurings from me that they die not And Moses did as Iehovah coÌ„manded him so did he And the sonnes of Israel said unto Moses saying Behold we give up the ghost we perish we all of us perish Every one that commeth neare that commeth neare unto the Tabernacle of Iehovah shall die Shall we be consumed in giving up the ghost Annotations SPeake unto When God saw the coÌ„tinuall murmurings of the people how they ceased not he commandeth this that followeth to bee done that so by miracle the Priesthood of Aaron might be confirmed and a full end put to all strise thereabout as vers 10. a rod for every fathers house Hebr. a rod a rod for or according to the house of a father which the Greeke explaineth thus Take of them a rod a rod of all their Princes according to their fathers houses A rod or staffe was such as men used to carrie in their hands Gen. 38. 18. Exod. 4. 2. the same word called in Hebrew Matteh is often used for a Tribe as in Num. 1. 4. 16. 21. c. either because of this writing of their names upon rods or because the twelve tribes grew out of the stocke of Israel as rods or branches out of a tree The Princes also caried staves in their hands as appeareth by Num. 21. 18. And with this may be compared that in Ezek. 37. 16 17. c. where the Prophet wrote the names of tribes upon sticks which were joyned together as one in his hand to signifie the uniting of the divided tribes the house that is as the Greeke expoundeth it the houses see the notes on Num. 1. 2. Vers. 3. for one rod shall be The Greeke explaineth it thus for it is one rod according to the 〈◊〉 of their fathers house shall they give The tribe of Levi though they were distinguished into Priests and Levites yet as all came by one father Levi so one rod was for them all So Iarchi here expoundeth it Although I have divided them into two families the familie of the Priests and the familie of the Levites notwithstanding it is one tribe Of this their division see Num. 3. and 18. 1. 7. Vers. 4. lay them up or leave them or as the Greeke translateth put them Tent of the congregation or Tent of meeting the Testimonie that is the Aâ—ke wherein the Tables of the Law called the Testimonie were kept See the notes on Exod. 25. 16. where I will meet that is where I use to meet with you according to the promise in Exod. 25 22. and 30 36 And this is the reason why the Tabernacle was called the Tent of meeting or of congregation Vers. 5. I shall chuse that iâ— shall like of and approve to administer the priesthood as in Targum Ionathan this is added to minister before me rod shall bud or shall flourish see vers 8. will make to cease from me in Greeke will take away from thee This word is spoken of the ceasing or asswaging of waters Gen. 8. 1. and of wrath Esth. 2. 1. and is here applied to the murmurings of the people which were like raging waters foâ—ing out their owneshame Vers. 8. blessomes or flowers yeelded or ripened as the word is Englished in Esai 18. 5. that is brought forth ripe almonds almonds 〈◊〉 Greeke in Targum Ionathan Nuts An almond in Hebrew Shaked is named Shaked which signifieth with care haste watchfulnesse to looke unto and performe a thing And because the almond tree blossometh and beareth fruit sooner than other trees therefore hath it this name And Solomon for the same cause likeneth the white haires which soone grow upon us in age to the flourishing of the Almond tree Eccles. 12. 5. By this miracle God did confirme the Priesthood unto Aaron as by the vision of the vine-branches budding blossâ—ming bringing forth ripe grapes c. hee signified the confirmation of office unto Pharaohs butler Gen. 40. 10. 13. He signified further by the buds the continuance and propagation of the Priesthood to his posteritie who should sprout
partly for religion partly for munition in time of war saying Let us build us a City and Tower c. and let us make for us within it a house of worship or Temple lest we c. a feare arising from their owne guilty consciences as is often in the wicked Iob 15. 20. 21. Lev. 26. 36. Prov. 28. 1. Vers. 5. came down that is shewed by his works that he tooke knowledge of this evill to punish it This is spoken of God after the manner of men so Gen. 18. 21. Psal. 144. 5. See the notes on Gen. 6. 6 The Chaldee explaineth it thus And the Lord appeared to take vengeance upon the workes of the Citie and Tower Vers. 6. there will not be cut off from them that is they will not be restrained so noting their wilfull persisting in the evill begun Or question-wise thus should they not be cut off or restrained meaning it was very meet they should Vers. 7. Let us goe downe The holy Trinity here determineth as when in Gen. 1. 26. he said Let us make man against the former determination of vaine men vers 4. So he dissipateth the counsell of the nations Psal. 33. 10. not heare that is not understand so in 1 Cor. 14. 2. hee speaketh not unto men for no man heareth that is understandoth and in Esay 36. 11. Speake Syriacke for we heare that is understand it so a hearing heart for an understanding 1 King 3. 9. Ioseph heard that is understood Gen. 42. 23. and sundry the like Albeit God might at first smite them all with deafnesse that they could not at all heare and then change their tongues A like judgement David wisheth against his enemies Psal. 51. 10. Vers. 8. scattered and so dissolved their communion and brought on them the evill which they sought to prevent vers 4. for that which the wicked feareth shall come upon him Prov. 10. 24. The Hebrew Doctors from hence doe conclude The generation of the division of tongues have no part in the world to come that is in the kingdome of heaven as it is written And the Lord scattered them from thence c. The Lord scattered them in this world and from thence the Lord scattered them in the world to come Thalmud Bab. in Sanhedr ch 10. left off to build the contrary miracle God wrought by the gift of tongues to build up Ierusalem Act. 2. 4. 6. 11. c. Vers. 9. Babel or Babylon in the Greeke translated Confusion because there the Lord Balal that is Confounded their language And Babel is the same that Balbel but for ease of speech the first l is left out and it accordeth with the Chaldee or Baby lonian tongue which soundeth the Hebrew Balal Balbel as the Chaldee paraphrast here hath it lip of all the earth that is language of all people on the earth see verse 1. And here tongues first were for a signe to unbeleevers as 1 Cor. 14. 22. that by this judgement they might be converted unto the Lord though they made no such use thereof as neither did those that mocked at the gift of tongues whereby the heavenly City was builded Acts 2. 4. 13. The Hebrew Doctors say that at this dispersion there were seventy nations with seventy sundry languages R. Menachem on Gen. 11. Vers. 10. old Hebr. sox and so in the rest that follow See the notes on Gen. 5. 32. and compare this genealogy with that there Ten Patriarchs are there reckned from Adam to Noe and ten here from Sem to Abraham both of them proceeding with the linage of our Lord Christ who came of all these fathers according to the flesh Luke 3. There each fathers generation is set down in three verses here but in two and their death is not spoken of Howbeit the lives of men are now shortned to the halfe Vers. 11. 500 yeere By this we may gather that Sem lived till Isaak sonne of Abram was fifty yeres old and saw ten generations after him before hee dyed A singular blessing both to him and them Vers. 12. begat Salah or Shelach and as the holy Ghost counted the time of Arphaxads birth two yeeres after the flood vers 10. so may wee gather it for all the rest as Sala was borne 37 yeeres after the flood and after the creation of the world 1693 The Greek translation inserteth here a man which never was by the Hebrew verity saying that Arphaxad begat Kainan and that Kainan lived 130 yeeres and begat Sala Also the time of each fathers procreation is for the most part changed in the Greeke This seemeth to be done purposely that the true genealogy might not bee knowne to the heathen for whom the Greeke Bible was first translated And because in all Greeke Bibles Kainan was set downe the Evangelist also to beare with the worlds weaknesse or for other causes seeming good to the Spirit of God reckneth Kainan betweene Arphaxad and Sala in Luke 3. 36. But neither here nor in 1 Chron. 1. nor in any Hebrew text in his name recorded See a like thing in Gen. 46. 20. Vers. 14. begat Heber after the flood 67 yeeres in the yeere of the world 1723. Vers. 16. begat Phaleg or Peleg after the flood 101 y. and of the world 1757. Vers. 17. 430 yeere So Heber lived till Abraham was dead Gen. 25. 7. and was the longest liver of all that were borne after the flood and they that came after him lived not past halfe his dayes Vers. 18. begat Ragau or Rehu after the flood 131 y. and of the world 1787. Vers. 20. begat Saruch or Serug after the flood 163 y. and of the world 1819. Vers. 22. thirty yeere at the same age Phaleg and Salah are before noted to have begotten their sonnes begat Nachor after the flood 193. and of the world 1849. Vers. 24. begat Tharah or Terach after the flood 222 y. and of the world 1878. Vers. 26. begat Abram Nachor and Haran that is began to beget and so begat one of these three to weet Haran not all in the same yeere The like was before in Noes begetting Sem Cham and Iapheth Gen. 5. 32. where Sem for dignity was named first as Abram is here and Iapheth the eldest last as Haran is here For Tharah the father dyed 205 yeares old vers 32. then Abram departed from Charran 75 yeere old Gen. 12. 4. wherfore Abram was borne not when Tharah was 70 but when he was 130 yeere old which was after the flood 352 yeere and of the world 2008. Vers. 28. land of his nativity that is his native country or as the Greeke saith wherein hee was borne Vr of the Chaldees that is Vr in the land of the Chaldeans which land Stephen calleth also Mesopotamia Act. 7. 2. 4. for it lay betweene two rivers And Chaldea is by humane writers also called Mesopotamia Plin. hist. b. 6. c. 27. Vr signifieth Light and Fire here the Chaldee paraphrast taketh it to be the name of a
Iehovah said unto her multiplying I will multiply thy seed and it shall not bee numbred for multitude And the Angell of Iehovah said unto her Behold thou art-withchilde and shalt beare a sonne and thou shalt call his name Ismael because Iehovah hath heard thy affliction And hee will be a man like a wild asse his hand will be against all and the hand of all against him and he shall dwell before the faces of all his brethren And she called the name of Iehovah that spake unto her Thou the God that seest me for she said haue I also here seene after him that seeth me Therefore the well was called Beer-lachai-roï behold it is betweene Kadesh and Bered And Hagar bare unto Abram a son and Abram called the name of his son which Hagar bare Ismael And Abram was fourescore yeeres and sixe yeeres old when Hagar bare Ismael to Abram Annotations H 〈…〉 or bond-maid seruant opposed to a free woman Ier. 34. 10 11. Gal. 4. 22. The Holy Ghost translateth it in Greek sometime Doulee a woman seruant Act. 2. 18. sometime Paidiskee a bondmaid Gal. 4. 22. This bond woman was of Egypt or Mizraim of the posteritie of Cham Gen. 10. 6. which Egypt is after called the house of seruants Exod. 10. 2. for holding Abrams seed in bondage Hagar in Greeke Agar by interpretation a Fugitive or repulsed stranger in the Arabian tongue And the Apostle saith that this Agar allegorically is mount Sinai in Arabia and is in bondage with her childre Ga. 4. 24. 25. where he maketh her a figure of the old Testament or covenant of the Law given on mount Sinai and of the earthly Ierusalem as Sarai the freewoman figured the Ierusalem which is above and the new Testament or covenant of the Gospell in Christ. Hagars posterity are called Hagarens or Hagarites in 1 Chro. 5. 10. where the Greeke translateth them Pariokous strangers Vers. 2. restrained the Greeke interpreteth closed me up according to that phrase of closing up the wombe Gen. 20. 18. contrary to which is the opening of the wombe Gen. 30. 22. God had promised a seed unto Abram Gen. 15. 4. but not expresly as yet unto Sarai wherefore doubting whether she should be the mother she motioneth another course which was not according to God for it violated the law of mariage Gen. 2. 24. but after the flesh Gal. 4. 23. goe in that is accompany with see Gen. 6. 4. it may be or peraduenture a speech not of faith but of uncertaine hope and likelihood after the flesh but Sarai her selfe had afterward a son by promise Gal. 4. 23. and the word of promise was In this same time will I come and Sarah shall have a son Rom. 9. 9. wherefore shee had a son by Agar but hee was no heyre Gen. 21. 10. so the Church hath had children by the Law but they were not heires of the Kingdome of God for the Law is not of faith neither are the heires or inheritance otherwise then by promise of grace in Christ Gal. 3. 12 14 18 22 29. bee builded that is shall have a son So the Greeke explaineth it and Moses in Deut. 25. 9. And in Hebrew ben a sonne is named of banah he builded So Rachel and Leah are said to build the house of Israel by bearing children Ruth 4. 11. and God promised a seed to David under the similitude of building him an house 2 Sam. 7. 11 12 27. Sarai reckoneth her maids children as her owne so by the Law bond servants children were their masters Exod. 21. 4. Rachel likewise counted her maids children as given to her selfe Gen. 30. 3 6 8. And among the heathens Plutarch sheweth how Stratonice the wife of King Deiotarus being barren gave secretly her mayd Electra unto her husband by whom shee had an heyre to the Crowne Vers. 3. end of ten yeres that is after hee had dwelt there ten yeres So Abram was now 85. yeres old and Sarai 75. Gen. 12. 4. and 17. 17. In the yeere of the world 2093. a wife to weet a secondary and not a full wife but a concubine Gen. 25. 6. So Ketura called a wife Gen. 25. 1. was but a concubine 1 Chron. 1. 32. what they differ is noted on Gen. 22. 23. despised or lightly set by the Greeke saith dishonoured This pride of Agar figured the like affection in the heart of those that put confidence in the works of the Law as was in the Pharisee Luk. 18. 10. 11. Rom. 10. 3. And it greatly disquieted Sarai for it is one of the foure things which the earth cannot beare that an handmaid should be heire to her mistresse Prou. 30. 21 23. Vers. 5. my wrong or my injurie which I suffer is upon thee that is thou art the cause of it So the Greeke expounds it I am injured of thee and the Chaldee I have a plea against thee as if Abraham faulted in suffring such misdemeanor Or my wrong be upon thee that is either right thou my wrong or beare the punishment thereof from God Thus it accordeth with the words following and so Thargum Ierusalemy explaineth it my judgment and my abuse are delivered into thy hand judge or will judge if thou looke not to redresse it But the Greeke translates it prayer-wise the Lord judge The speech argueth her great passion as the like in Exod. 5. 21. Iudg. 11. 27. 1 Sam. 24. 13 16. Vers. 6. is in or be in thy hand that is in thy own power to correct her good that is pleasing as the Greeke translateth use her as pleaseth thee So in Gen. 45. 16. and often on the contrary evill in thy eyes is displeasing Gen. 28. 8. afflicted to humble her and abate her pride This seemeth to be by rough handling or stripes for a seruant will not be corrected by words Prov. 29. 19. shee fled as impatient of correction whereby she added sinne unto sinne for she should not have left her place Eccles. 10. 4. nor bereaved Abram of his child in her body therefore the Angell sendeth her home againe vers 9. But hereby the difference betweene the two mothers the Law and the Gospel was also figured Vers. 7. Angel so named of the Greeke Aggelos in Hebrew Maleac by interpretation a Messenger or Legate one sent and imployed in any worke whether of God or men And those sent of God were sometimes men as Haggai is called the Lords Angel or Messenger Hag. 1. 13. and Iohn the Baptist Mal. 3. 1. Mat. 11. 10. and generally the Lords Priests under the law Mal. 2. 7. and ministers under the gospel Rev. 1. 20. But in speciall Angels are those heauenly spirits and fierie flames that are wise 2 Sam. 14. 20. and excell in strength Psal. 103. 20. which are all ministring spirits sent forth in ministerie for them who shall bee heires of saluation Heb. 1. 7. 14. And here this Angel was sent for the good of Abrams family The Hebrew Doctors opinion of Angels is that
the rings therof unto the rings of the Ephod with a lace of blew to be above the curious girdle of the Ephod and that the Brestplate bee not loosed from the Ephod And Aaron shal beare the names of the Sons of Israel in the Brestplate of judgment upon his heart when hee goeth in into the Holy place for a memoriall before Iehovah continually And thou shalt put in the Brestplate of judgment the Vrim and the Thummim and they shall be upon Aarons hart when he goeth in before Iehovah and Aaron shall beare the judgement of the Sonnes of Israel upon his heart before Iehovah continually And thou shalt make the Robe of the Ephod all of blew And there shall be a hole in the top of it in the mids thereof it shall have a binding for the hole round about of woven worke as the hole of an habergeon shall it have that it bee not rent And thou shalt make upon the skirts thereof Pomgranats of blew and of purple and of scarlet upon the skirts thereof round about bels of gold between them round about A bell of gold and a pomgranate a bell of gold and a pomgranate upon the skirts of the Robe round about And it shall be upon Aaron to minister and his sound shall be heard when he goeth in unto the Holy place before Iehovah when he goeth out that he die not And thou shalt make a Plate of pure gold and shalt grave upon it like the engravings of a signet HOLINES TO IEHOVAH And thou shalt put it on a lace of blew it shall be upon the Miter upon the forefront of the Miter it shall be And it shall be upon Aarons forehead and Aaron shall beare the iniquity of the holy things which the Sons of Israel shall â—allow in all the gifts of their holy things and it shall be upon his forehead alwaies for favourable acceptation of them before Iehovah And thou shalt weave with circled worke the Coat of sine linnen and thou shalt make the Miter of fine linnen and thou shalt make the Girdle the worke of the Embroiderer And for Aarons Sonnes thâ—â— shalt make Coats and thou shalt make for them Girdles and Bonnets shalt thou maâ—â— for them for honour for beautifull glory And thou shalt put them upon Aaron thy brother and upon his sonnes with him and shalt anoint them and fill their hand and sanctifie them that they may minister-in-the-priests-office unto mee And thou shalt make for them linnen breeches to cover the naked flesh from the loines even unto the thighes they shall be And they shall be upon Aaron and upon his sonnes when they goe in unto the Tent of the congregation or when they come neare unto the Altar to minister in the Holy place that they beare not iniquity and die it shall be a statute for ever to him and to his seed after him Annotations TAke nere or cause to come â—igh that is to present themselves unto thee Hitherto God hath appointed such holy things as pertained to his service now he giueth order for holy persons to administer before him minister in c. or execute the Priesthood This honour no man might take unto himself but he that was called of God as Aaron Heb. 5. 4. In this work Aaron chiefly figured out Christ secondarily all Christians whom hee hath made priests unto God Heb. 5. 5. Re. 1. 6. Vers. 2. of holinesse that is holy garments in Greeke an holy stole so called because they signified the holy graces of Gods Spirit wherewith Christ and his people should be clothed For such an high priest it became us to have as is holy harmlesse undefiled Heb. 7. 26. and Gods priests are to be clothed with justice and with salvation Psal. 132. 9. 16. and so are all the Saints Esay 61. 10. beautifull glory the Greeke translateth for honour and glory These two signifie the highest degree of dignitie honour inwardly in the heart and affections glory outwardly in the appearance and cariage as in Esay 28. 1. 4. glory or beauty is compared to a floure and in Esay 61. 3. it is opposed unto ashes As Iesus the son of Iosedek the high priest was clothed in filthy garments which signified iniquitie in him and his ministration Zach. 3. 3. 4. so these garments of honour and glory signified the holy and pure administration of Iesus the Son of God who offered himselfe without spot unto God to purge our conscience from dead workes Heb. 9. 14. by whom also his Church is clothed with garments of beautifull glory Esa. 52. 1. with fine linnen cleane and bright which is the righteousnesse of the Saints Rev. 19. 8. From this speech of honour and glory the Hebrew Doctors have delivered that the garments of the priests were to be new faire c. like the garments of great men If they were foule or torne or overlong or overshort c. and the Priest did his service in them it was unlawfull Every Priests garment that was made filthy they did not whiten it or wash it but leave it for threds or weke and put on new The high Prists garments when they were old were laid up in store and the white garments wherin he served on the fasting day mentioned in Lev. 16. 4. hee never served in them the second time but they were reserved in the place where 〈◊〉 put them off as it is written AND HE SHALL LEAVE THEM THERE Levit. 16. 23. and it was unlawfull to put them to any use The coats of the inferior Priests when they were worne old they made of them threds or weke for the Candlesticke continually Maimony in treat of the Implements of the Sanctuary chap. 8. Sect. 4. 5. 6. Vers. 3. whomsoever Heb. him whom I have filled Here God sheweth his Spirit to be the author and teacher of handicrafts the Prophet sheweth the like of husbandrie Esay 28. 24. 26. sanctifie or consecrate him that is to be a signe of his sanctification from God Therefore it was death to minister without these garments v. 43. and they are called holy garments verse 2. and in times following were laid up in holy chambers and the Priests might not weare them among the people to sanctifie them with their garments Ezek. 44. 19. Vers. 4. circled worke this differed from broidered worke which was of many colours but this coat was of one colour white being of fine linnen onely verse 39. but woven with circles or round hollow places like eyes wherefore the same word is after in v. 11. used for ouches or hollow places wherin stones were set Maimony in the forenamed treatise chap. 8. Sect. 16. saith The coats both of the high Priest and of inferiour priests were of circled worke that is had many hollow places or houses in the weaving like the hollow place of cups c. and a Girdle To these sixe adde the golden Plate or crowne verse 36. and the Breeches vers 42. so the high Priest
affection toward repentant and beleeving sinners 1 in pittying their misery 2 shewing favour and grace unto them though unworthy 3 long suffring their infirmities 4 of much mercy and bounty in doing them good 5 of much truth in fulfilling his promises unto them 6 and extending the like mercy to their children even to the thousand generation 7 and forgiving their sinnes of all sorts wherin the blessednesse of man consisteth Psalm 32. 1. 2. Rom. 4. 6. 7. 8. long suffring or long 〈◊〉 he be angry Hebrew long of anger or of nostrith mercy or bounteousnesse kindnesse which David six and twenty times in one Psalme confesseth to endure for ever Psal. 136. Compare also Neh. 9. 17. Ion. 4. 2. Psal. 103. 7. 8. 9. c. Vers. 7. for thousands that is as Thargâ—â— Ierusalemy explaineth it for a thousand generations See Exod. 20. 6. The Greek translateth and doing many unto thousands not clearing cleare that is 〈◊〉 will in no wise cleare or acquit hold innocent to wit the guilty person as the Greeke version addeth or as the Chaldee saith them that convert not Also the Ierusalemy Thargum expoundeth it hee will not clear sinners in the day of the great Iudgement The like defect is in Num. 14. 18. Nahum 1. 3. and in other like speeches as Lev. 19. 18. which sometime the Scripture it selfe supplyeth as is noted on Gen. 4. 20. and 24. 33. And these two last attributes are in respect of Gods dealing with the wicked unto whom he imputeth no righteousnesse for their good but inflicteth punishment upon them and theirs unto perdition Yet this his justice upon the wicked is a part of his goodnesse towards his people as it is said The just shall rejoyce when he seeth the vengeance he shall wash his feet in the blood of the wicked Psalm 58. 11. visiting that is punishing see Exod. 20. 5. sonnes to wit of the wicked or rebellious as the Chaldee here addeth And Thargum Ierusalemy saith remembring the sinnes of wicked fathers upon the rebellious sonnes unto the third generation and unto the fourth generation Vers. 8. bowed himselfe or worshipped fell prostrate Thargum Ierusalemy expoundeth it he confessed and lauded God See the notes on Exod. 4. 31. Vers. 9. now goe or I pray thee goe to wit with the signes of his presence in the cloudy fiery pillar The Chaldee saith Let the Majesty of the Lord goe By the Majesty or Divine-presence of the Lord which the Hebrewes call Sheâ—inah wee may well understand Christ for the Hebrews usually distinguish this from God the Father and say there is no comming before the blessed and most high King without Shecinah R. Menachem on Levit. 10. Our Saviour more plainly saith No man commeth unto the Father but by me Ioh. 14. 6. Of him the ancient Iewes seeme to speake under this name Shecinah though at this day they despise their salvation See before on Exod. 33. 14. 15. and 34. 6. and 14. 19. for it is or though it be a stiffe necked people yet pardon thou c. For in the time of favourable-acceptation it was well with them by Shecinah the Divine-majesty that tooks pitty upon them saith R. Menachem take us for inheritance or inherit possesse thou us which the Greeke translateth we shall be thine This is the blessednesse of a people that God chuseth them to bee his inheritance as Psalm 33. 12. Zach. 2. 12. and God doth inherit or possesse those whom hee subdueth unto his obedience and ruleth over them Psal. 82. 2. Levit. 25. 46. Vers. 10. he said the Greeke explaineth it the Lord said unto Moses strike that is make to wit with thee as the Greeke explaineth it marvels in Greeke glorious things and so the Euangelist useth the word Luke 13. 17. the people rejoyced for all the glorious things that were done by Iesus where the Syriak hath marvelous things So in Iob 5. 9. Exod. 33. 16. This promise seemeth to concerne the marvelous workes which God after did before all Israel in the dayes of Iosua as when the Sunne and moone stood still in the midst of heaven c. Ios. 10. 12. 13. of which it is there said Is not this written in the booke of Iasher which the Chaldee there expoundeth the booke of the Law as being a thing whereof Moses here wrote created the Greeke saith done and creating is the making or doing of a new marvelous and glorious thing as Gen. 1. 1. Numb 16. 30. a fearfull thing or he is fearfull meaning God but the Gr. expounds it they are marvelous things with thee that is as the Greeke translateth to thee meaning all Israel as the words following manifest or with thee meaning Moses that is by thy hand as Paul saith not I but the grace of God with me 1 Cor. 15. 10. Vers. 11. Observe thou or keepe for thy selfe for thine owne good Amorite that is Amorites c. as the Chaldee translateth See Gen. 10. 16. Exod. 23. 23. 28. Verse 12. snare or cause of thy ruine See Exod. 23. 33. Vers. 13. pillars or standing images statues see Exod. 23. 24. groves which they used to consecrate to their gods offring sacrifice under greene trees Deut. 12. 2. 2 King 16. 4. So among other heathens trees and groves were the Temples of their gods saith Pliny hist. booke 12. chap. 1. And in the Romane Lawes of the 12 Tables in the 2 law of Religion it was commanded to have groves in the fields For this cause Israel is here bidden to cut them downe and in Deut. 12. 3. to burne them and were also forbidden to plant any grove or any tree neere unto the altar of the Lord Deut. 6. 21. Vers. 14. other god to the idols of the peoples as the Chaldee expoundeth it Vers. 15. goe a-whoring that is commit idolaâ—â—y which is spirituall whoredome Ier. 3. 9. and so the Chaldee explaineth it here to erre after their errors that is their idols he that is the inhabitant aforesaid put for all and every of the inhabitants therefore the Greeke translateth they call and so after Compare Num 25. 1. 2. Prov. 9. 13. 15. Vers. 17. molten gods or gods of metall Hebrew of melting So Levit. 19. 4. Exod. 20. 23. Vers. 18. as I or which I commanded but the Hebrew asher is put for caasher as in Exodus 23. 15. and so the Greeke translateth it here Abib in Greeke the moneth of new fruits See Exod. 13. 4. Vers. 19. is mine or shall be mine that is sanctified unto me see Exodus 13. 2. 12. that which openeth or the first borne as the Greeke and Chaldee here translateth it See Exod. 13. 12. 13. and 22. 29. 30. Vers. 20. with a lambe a living lambe of the sheepe or goats and no other beast as is noted on Exod. 13. 13. and the lambe was to be given to the Priest Num. 18. 8. 15. The Hebrewes say It might be redeemed with a lambe whether male or female unblemished or blemished small or
Iewes as Paul 〈◊〉 us 〈…〉 God but not according to knowledge being ignorant of Gods righteousnes and going about to establish their owne righteousnes For Moses describeth the righteousnes which is of the law when hee saith the man which doth these things shall live by them but the righteousnesse which is of faith speaketh otherwise That if thou confesse with mouth that Iesus is the LORD and beleeve in thy hart that God hath raised him from the dead thou shalt be saved Rom. 10. 2. 3. 5. 6. 9. his trespasse that is his trespass offring or for his trespasse it selfe aram perfect without blemish The 〈◊〉 was to be of the second yeere see the notes on Lev. 1. 10. with thy estimation or by thy valuation This is spoken to the Priest who was to esteeme and value all holy things as is expressed in Lev. 27 8. 12. c. of silver shekels Hebr. silver of shekels see the like transplacing of words in Lev. 6. 21. and 7. 21. and so the Gr. translateth a ram without blemish out of the sheepe of price of silver of sekels This some understand of the thing wherein the transgression is committed which the Priest should value as is explained in the next verse others understand it of the ramme brought for sacrifice that it should bee worth shekels of silver that is two at the least and besides that he should pay the principall and the fift part Thus Sol. Iarchi expoundeth it Which is worth two shekels and R. Levi giveth this reason because multiplication in numbers is first made by two therefore he saith shekels for two shekels Maimony 〈◊〉 Megnilah c. 1. s. 3. saith He that transgresseth through ignorance payeth for that which he hath made use of to himselfe and addeth a fift part thereto and bringeth a ram of two-shekels that is worth so much and offreth it for a trespass-offring makes atonement for himself Of the shekel see Gen. 20. 16. Againe in another place he saith All trespass-offrings in the law are brought being of the second yeere worth two shekels except the Trespass-offring of the Leper and of the Nazirite for they are of the first yeere and there is no price of them set The doubtfull Trespass-offring is brought of little or of great and by tradition we have learned that it comes not but worth silver shekels If rams be 〈◊〉 that he find not a ram worth two shekels let him not buy but tary till they be dearer and bring one of two shekels For loe the law provideth coÌ„cerning the price determineth it Mâ—â—m in Pesulei hamukdashin c. 4. s 22. 23. Vers. 16 holy thing Hebr. holines which the Gâ— translateth holies that is holy things The worth of it or of them must be payed fift-part so much was also added to holy things redeemed Lev. 27. 13. 15. 19. The payment of the principall with the addition of the fift part is commanded to be done together with the bringing of the sacrifice The payment of the principall and bringing of the trespasse hinder the atonement â—o weet if they be not brought together but the fift part hindreth not for it is said after he 〈◊〉 make atonement with the ram of the trespasse the râ—â— and the trespasse hinder but the fift part hindreth 〈◊〉 Meaning it may remaine as a debt to bee payâ—â— afterward Maim in Meghnilah c. 1. s. 3. 4. By the Trespasse Asham the scripture somtime mean 〈…〉 the pr 〈…〉 thing wherein the trespasse is committed which is to bee recompensed besides the sacrifice 〈◊〉 b. 5. 〈…〉 the Priest shall make 〈…〉 ment Thoâ—gh restitution was made by the 〈…〉 gressor yet atonement could not bee made but 〈◊〉 the Priest and sacrifice appointed both which 〈…〉 gured Christ by whose blood sinnes of all sorts which men through infirmitie doe commit are forgiven and purged 1 Iohn 1. 7. Verse 17. though he know it not this may also bee translated thus and he know it not and is guilty and beareth his iniquity This differeth from the former cases in verse 4. and 15. where there was knowledge of the sinne at least in the end but this law was for sinnes though never known certainly but in doubt or suspense so that David said not without cause Ignorances or Vnadvised-sins who can understand clense thou me from secret-sins Psal. 19. 13. Vers. 18. a ram perfect that is without blemish Of this the Hebrew canons say Every sin for the ignorant-doing whereof they are bound to bring the Sin-offring appointed Levit 4. they are bound when it is not knowne to bring the doubtfull Trespasse-offring Levit. 5. 17. 18. And what meaneth this If it be not knowne If it be doubtfull unto him whether he hath ignorantly-sinned in the thing or no. And this sacrifice is called Asham talui a doubtfull Trespass-offring because it makes atonement for that which is uncertaine and doubtfull unto him c. As for example there is a sabbath day and a working day and a man doth worke in one of them and knowes not in which he did it Hee eateth of a dish of meat and one witnesse saith unto him this which thou hast eaten is the fat forbidden in the law Levit. 3. 17. another witnesse saith thou hast not eaten fat now he bringeth a doubtfull Trespasse-offring and so in like cases Maim treat of Ignorances c. 8. S. 1. 2. On the other hand for some cases knowne they bring an other sort of sacrifice called Asham Vaddai that is a certaine or manifest Trespasse-offring concerning which in the same booke chap. 9. it is said For five transgressions men bring the sacrifice Asham and it is called a manifest Asham because there is not any doubt therein And these are they For lying with a bond-maid Levit. 19. 20. 21. For things taken-by-violence c. Levit. 6. 2. 6. For sacrilegious transgression Levit. 5. 15. For the uncleannesse of a Nazirite Num. 6. 12. And for leprosie when a man is cleansed from the same Levit. 14. 12. estimation or valuation The Greeke translateth it of price of silver see before in verse 15. Vers. 19. trespassing he hath trespassed that is hee hath certainely trespassed or he is surely guilty The Chaldee translateth It is a trespasse-offring for his sinne which he hath sinned he shall offer a trespasse-offring before the Lord. The rites about this sacrifice were the same with the former whether it were a manifest trespasse-offring or a doubtful trespasse-offring it was killed and the blood sprinkled then it was flayed the fat taken-out and salted and put on the fire of the altar and the flesh was eaten by the Priests in the court Maimony treat of offring the sacrifices c. 9. S. 1. The signification hereof was also like the former that by the death and blood of Christ we are clensed from all sinne 1 Ioh. 1. 7. Heb. 10. 10. 11. 12. CHAP. VI. 1 The Trespasse-offring for sins done against the Lord and a mans neighbour 8 The
garments and putteth on his owne common garments and goeth to his house and all the people doe accompany him to his house and he keepes afeast for that he is come out in peace out of the Sanctuarie Maimony in Iom hakippurim chap. 3. sect 7. 11. and chap. 4. sect 2. leave them there to weet as in the ages following they left them in some of the holy chambers which were about the Sanctuarie Ezek. 44. 19. Of this the Hebrewes write The white garments wherein he served on the fasting day he never served in them the second time but they were laid upon the place where he put them off as it is said HE SHAL LEAVE THEM THERE and they might not be put to any use Maim in Keleihamikdash or Implements of the Sanctuarie chap. 8. sect 5. Vers. 24. wash his flesh that is as the Greeke translateth his body so he washed before hee put on the linnen garments verse 4. and this was an usuall rite so oft as hee shifted his clothes as from this place the Hebrewes teach saying Every time that he changeth garments and putteth off garments and putteth on other garments he is charged to wash or baptise And the high Priest washed five times and sanctified that is washed his hands and feet ten times this day As at first hee put off his common garments which he wore and washed or baptised his whole body and came-up and wiped himselfe and put on the golden garments and sanctified his hands and his feete Aâ—â— he killed the daily sacrifice and trimmed the Lampes c. and offred the bullocke and 7. lambs And after that he sanctified his hands and his feete and put off the golden garments and washed and wiped himselfe and put on the white garments and sanctified his hands and his feete and served the service of the day as is before shewed Afterwards hee sanctified his hands and his feete and put off the white garments and washed him-selfe and wiped and put on the golden garments and sanctified his hands and his feete and offred the God for sinne which was added to this dayes service and his owne Ram and the peoples Ram which were burnt-offrings and burnt on the altar the fat of the bullockâ— and goat that were burnt without and offred the day evening sacrifice And after that he sanctified his hands and feete and put off the golden garments and washed and wiped himselfe and put on the white garments and sanctified his hands and feete and went into the most holy place and brought out from thence the incense 〈…〉 and the censer and after that sanctified his hands and his feete and put off the white garments and washed and wiped himselfe and put on the golden garments and sanctified his hands and feete and burnt the evening incense due for every day and trimmed the Lamps and sanctified his hands and feete and put-off the golden garments and put on his common garments and were out All these washings and sanctifyings were in the Sanctuary except the first washing which he might die without c. If the high Priest were an old man 〈◊〉 sicke they tooke off the cold from the water by 〈◊〉 made hot in the fire or by mixing hot water with the cold All other dayes the high Priest sanctifieth his 〈◊〉 and feet from the Laver of brasse as the other Priests doe but this day for honours sake he sanctifieth from a golden vessell Maimony in Iom hakipp. chap. 2. sect 2. 3. 4. 5. Of these and the like the Apostle saith their services stood onely in meats and 〈◊〉 and divers baptismes or washings and carnall or dinantes imposed on them untill the time of refor 〈…〉 or bettering Heb. 9. 10. which spiritually taught them and us to draw neere with a true heart and full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water Heb. 10. 22. See the notes on Exod. 30. 19. 20. his garments his ordinarie high Priests garments appointed in Exod. 28. wherein he was to performe his daily service in the sanctuarie Sol. Iarcht expoundeth it the eight garments wherein hee serveth all daies of the yeere shall make or shall doe that is shall offer his burnt offring that was the Ram in verse 3. and the peoples ram vers 5. which figured the accomplishment of their atonement Levit. 1. 4. and the presenting of themselves unto God as new creatures to performe unto him their reasonable service Rom. 12. 1. Vers. 25. shall burne or shall perfume for the burning of the fat upon the altar and the burning of the body without the campe verse 27. Moses expresseth here and usually by two divers words What the fat signified is noted on Ex. 29. 13. Lev. 3. 3. upon the Altar the brazen altar in the courtyard for on the goldeÌ„ altar it might not be burnt Ex. 30. 9. Vers. 26. he that sent away that is as the Chaldee explaineth it he that led or caried away that fit man forementioned in verse 21. for the scape-goat Hebr. for or to Azazel which some take here to be the place in the wildernesse The Greeke translateth it that which was sent away unto dismission his flesh in Greeke his body which was a signe that he was uncleane as Levit. 15. 5. The like is said of the man that burned the red heiffer of whose ashes the water of sprinkling the uncleane was made in Num. 19. 8. afterward at evening for till then hee was uncleane Levit. 15. 5. After he had beene with the goat at the Rocke hee came and remained under the last boothe of the ten before noted on verse 21. untill it was darke saith Maimony in Iom hakipp. c. 3. s. 7. Vers. 27. without the Campe So the blood of this Sacrifice was caried into the holy and most holy places the sat was burned on the altar in the court-yard the body was burned without the Campe. The mysterie is opened by the Apostle that Christ cuâ— Sin-offring and sacrifice of atonement and also our high Priest entred into the holy place of heaven not with the blood of others but by his owne blood and obtained eternall redemption Heb. 9. 11. 12. 23 And as the bodies of these beasts were burnt without the campe so Iesus that hee might sanctifie the people with his owne blood suffered without the gate of Ierusalem Let us goe forth therefore unto him without the campe bearing his reproach for here have we no continuing citie but we seeke one to come Heb. 13. 11. 14. See the notes on Levit. 4. 12. 6. 30. Vers. 28. his flesh in Greeke his bodie for thâ— cause foreshewed on verse 26. Vers. 29. a statute for ever Hebr. for a statute of eternitie that is an everlasting ordinance Meaning from yeere to yeere till the ever of the Iubilee as the Iewes use to speake that is till Christ should come in whom all these figures have an end So ever is ended at the Iubilee as
a stranger such as were not of the Priests stock for other Israelites are counted strangers in this case So a stranger is here expounded by larchi a Levite or an Israelite of the heave-offring which the Chaldee expoundeth the separated thing the Greeke the first fruits it meaneth The sanctified things of the sons of Israel Num. 18. 8. 11. 19. The reason hereof was because by her mariage shee went out of her fathers house into her husbands as on the contrary a common Israelitesse by mariage with a Priest became of his house and might eate The Hebrewes say Two things are contained in this prohibition that if she a priests daughter be defiled and made an whore or profane as Lev. 21. 7. it is unlawfull for her to eate of the heave-offrings for ever according to the judgment of every prophane person for the prophane is as the stranger in all respects And if she be maried to an Israelite 〈◊〉 may never eate of the Wave-brest and of the Heave-shoulder Lev. 7. 34. although shee bee divorced or her husband dye whereof the next verse speaketh Maim in Trumoth ch 6. sect 7. Ver. 13. no seed no son saith the Chaldee version This is understood also either if she had no child or if her children be all dead as is after shewed as in her youth so that though shee hath brought forth no seed yet if she be with child shee may not eate of the holy things Maim in Trum. ch 8. s. 2. of her fathers bread The Hebrew doctors say We have heard this expounded of the bread and not all the bread shee returneth to eate of the heave-offrings but not of the wave-brest and heave-shoulder Maimony in Trumoth ch 6. sect 9. Hereupon also they inferre An Israelitesse which hath had seed by a Priest she eateth for her childs sake be it male or female though it be seeds seed unto the worlds end for it is said AND SHE HAVE NO SEED As the seed of an Israelite from a Priests daughter disableth her from eating so the seed of a Priest from an Israelitesse inableth her to eat An Israelites daughter that is maried to a Priest and he dye and she have a sonne by him if she be maried after to an Israelite she may not eate of the Heave-offrings If the Israelite dye and she have a sonne by him she may not eate because of that her son by the Israelite if that sonne of hers by the Israelite dye 〈◊〉 may eat for her first sons sake A Priests daughter that is maried to an Israelite and she have a sonne by him if she be againe maried to a Priest she may eat of the heave-offrings If he dye and she have a son by him 〈◊〉 may eate If her son dye which she had by the priest 〈◊〉 〈◊〉 not eat because of her son which she had by the Israelite If her son dye which shee had by the Israelite the returneth to her fathers house as in her youth and eateth of the Heave-offrings not of the brest or shoulder An Israelites daughter that is maried to an Isra 〈…〉 first and have a son by him and after is maried to a Priest eateth of the heave-offring If he dye and she have a son by him she eateth for her last sons sake for loe â—e enableth her to eat as his father inabled her to eate Maimony ibidem c. 6. s. 12. 13. 17. 18. 19. Vers. 14. a man that is any stranger formentioned which belongeth not to the Priests familie Targum Ionathan expoundeth it a man of Israel in ignorance or through unadvised errour But if hee doe it presumptuously hee is guilty of death by the hand of God vers 9. of beating by the hand of the Magistrate adde the fift The stranger that eateth of the heave-offrings in ignorance payeth the principall and the fift part Though hee knoweth it to bee the heave-offring and that it is forbidden him but knoweth not whether hee is guity of death for it or no loe this is ignorance and he payeth the principall and the fift part Whether he eate or drinke or anoynt himselfe with it and whether he eate the heaveoffring that is cleane or that is uncleane in ignorance he must pay the principall the fift Whosoever payeth the principall and the fift payeth to the owners and the fift part to any Priest that he will And he never payeth but according to the price that it was worth at the time when he did eate it whether it bee cheaper at the time when hee payeth for it or dearer Maimony in Trumoth c. 10. s. 1. 2. 16. 25. See also the annotations on Lev. 5. 15. 16. Vers. 15. not profane by suffring the holy things to be eaten of strangers as before which they heave-up that is offer or as the Greeke and Chaldee expound it separate unto or before the Lord. Vers. 16. Oâ— cause them to beare or And they shall not cause them to beare which may be understood of the Priests that they should not by their negligence cause or suffer the people to bear the punishment of their trespasse and this the Greeke favoureth saying And bring upon them iniquity Or it may be referred to the people that they should not cause them selves to beare iniquity that is the punishment of trespasse for eating the holy things The Chaldee translateth And they receive upon them iniquities and sinns when they eat in uncleannesse their holy-things Whereupon some of the Hebrewes as Sol. Iarchi here observeth understand this word them of the Priests themselves These Lawes for cleannesse corporall in all such as partaked of Gods holy things led them and us to spirituall cleannes in our communion with Christ his graces that we should have our hearts purified by faith Act. 15. 9. and sprinkled from an evill conscience and our bodies washed with pure water Hebrewes 10. 22. that cleansing our selves from all filthinesse of the flesh and spirit wee may perfect our holinesse in the feare of God 2 Cor. 7. 1. For if we walke in the light as God is in the light wee have fellowship one with another and the blood of Iesus Christ his sonne cleanseth us from all sinne 1 Iohn 1. 7. But if wee eate and drinke of his holy things unworthily we eate and drinke judgment to our selves 1 Cor. 11. 29. Ver. 18. all the sonnes in Greeke all the congregation of Israel These lawes following doe concerne things which were to be offred unto God in what condition and state they ought to bee before they came upon his altar therefore the speech is directed both unto Priests and people Any man Hebrew man man that is whosoever Targum Ionathan saith yong man or old man or of Heb. and of the stranger which the Gr. translateth or of the proselytes joyned unto them in Israel which were heathens converted to the faith of Gods people So differing from the alien in vers 25. his oblation in Greeke gifts by which name the sacrifices
this time when the sonne is a sonne of thirteene yeares and one day and the daughter is a daughter of twelve yeares and one day although they say we know not to whose name we have vowed their words are established and their vowes are vowes c. And this is the time of vowes spoken of in every place for as much as they are come to the yeares of great or aged persons their vowes are stablished Maimon tom 3. Treat of Vowes chap. 11. sect 1 3 4. Vers. 4. hold his peace at her or keepe silence at it though hee doe not by words appâ—â—v yet by silence hee seemeth to consent therefore her vow standeth firme shall stand that is shall be stable firme and sure as the field which Abraham bought was said to stand when by sale it was made sure Gen. 23. 17. 20. So ones counsell or word is said to stand when it abideth firme Prov. 19. 21. Esay 14. 24. and 40. 8. Ier. 44. 29. Vers. 5. disallow her or disallow nulliâ—â—e it to wit her vow so after the day that he heareth whether it be in the day that she vowed or many daies after that her father heareth of it If she vow and wait many daies and afterward her father or her husband heare of it then hee may breake it in the day that he heâ—reth c. as it is said In the day that he heareth and not in the day that shee voweth onely Maimony in Vowes chap. 12. sect 16. will mercifully forgive her in Greeke will purge or cleanse her her sin in vowing when she was not in her owne power but in her fathers shall be forgiven but she may not performe her vow which by her fathers authoritie is disanulled So for her husband in like fort vers 12. Vers. 6. if having she have a hâ—sband Hebr. if being she be to a man that is 〈◊〉 〈◊〉 at all maried or the utterance of her lips or pronunciation that which she hath pronounced or distinctly uttered to wit by oath as appeaseth by the word Or which distinguisheth it from her vowes and by that which followeth which she hath bound upon her soule that is by oath as in vers 2. and 10. So the pronouncing with the lips is joyned with swearing in Lev. 5. 4 and Chazkuni here saith the pronunciation is not meant but of an oath Vers. 8. he disallow her or disallow it that is signifie his disallowance of her vow or oath The Hebrewes say A man maketh void or establisheth the words of his wife or of his daughter in any language although she know it not for it is not of necessity that the woman should heare the making void or the establishmeÌ„t c. He that maketh void the words of his daughter or of his wife it is necessary that he utter it with his lips and if he make it void in his heart only hee doth not make it void Maim in Vowes chap. 13. sect 1. 7. Vers. 9. put away to wit from her husband as is expressed in Levit. 21. 7. that is divorced shall stand she is to performe her vow and this as the Hebrewes thinke though she be afterward maried As A woman which hath no husband and which is not under her fathers power if she say Loe such flesh be unlawfull to me after thirty daies and she be married within thirty dayes although at the time when the vow beginneth shee be under the power of a husband he cannot make it void because at the time of the vow making she was not under his power And of this it is said in Num. 30. 9. But the vow of a widow and of her that is put away c. Maim in Vowes chap. 13. sect 16. Vers. 10. in her husbands house after that shee is married and in her husbands power But what if shee were betrothed onely and remained yet in her fathers house Of this case the Hebrewes say A maid that is betrothed none can make ther vow void but her father and her husband joyntly together And if the one of them alone doe make it void it is not made void If her espoused husband die she returneth into the power of her father and whatsoever she voweth her father may make void as before her espousals If her father die after that she is betrothed and she make a vow after his death her husband cannot make it void for an husband maketh not the vowes of his wife void untill shee be come into the wedding chamber or married Maim in Vowes chap. 11. sect 9 10. Vers. 11. shall stand shee is to keepe her vow though after her husbands death A young woman whom her father hath given in mariage if she become a widow or be divorced after mariage loe she is as an Orphan whiles her father liveth and her father cannot make her vowes of none effect although she be yet but a young woman Maim ibidem sect 25. Vers. 12. hath utterly made them void or hath any waies made them void Hebr. making void hath made them void so in vers 15. Vers. 13. oath of bond that is binding oath or bond confirmed with an oath to afflict the soule by abstenance fasting c. See the notes on Levit. 16. 29. This seemeth to be added for amplification rather than limitation or restraint howbeit the Hebrewes from hence gather that although the father may disanull all his daughters vowes of what sort soever yet the husband hath not power to disanull the vowes of his wife vnlesse they be of this sort to wit vowes or bonds to afflict the soule c. Sol. Iarchi on Numb 30. and Maimony in Vowes chap. 12. sect 1. may establish it or may make it stand shall confirme it Some understand these words to be a commandement and translate thus Let her husband establish it or let her husband make it void to wit out of hand and let him not deferre it till afterward Vers. 14. altogether hold his peace Hebr. holding his peace shall hold his peace or keepe silence from day to day and doe not disanull it the same day that he heareth it Vers. 15. shall utterly make them void or shall any waies make them of none effect see this phrase in vers 12. shall beare her iniquitie that is shall beare the punishment of her iniquitie God will require her sinne at his hand From hence wee learne saith Sol. Iarchi that he which is a cause of scandall or offence unto his neighbour shall cone in his stead unto all punishments CHAP. XXXI 1 The Israelites are commanded to take vengeance on the Midianites 5 Twelve thousand of the tribes of Israel with Phinehas the Priest are sent to warre 7 They slay all the males and the five kings of Midian and Balaam the sonne of Beor 9 They take the women and children captives and the spoile of their goods and cartell and burne their cities 13 Moses is wroth with the Officers for saving the women alive 19 How the souldiers with
signifieth Doctrine Deut. 32. 2. Of the first and latter Raine Deut. 11. 14. Rebellious sonne how to be punished Deut. 21. 18 c. Red sea whereof named Exod. 10. 19. Redeeming of the first borne son Exod. 13. 13. Cities of Refuge with their privileges Numb 35. 11 c. Deut. 19. 1 c. Renting of clothes a signe of sorrow Gen. 37. 29 34. For what causes garments were to be rent Lev. 10. 6. Rephaims Gen. 14. 5. Rest for sweetnesse evodia Gen. 8. 21. Reubens sinne and punishment Gen. 49. 3 4. the blessing of that Tribe Deut. 33. 6. The inheritance of Reuben Gad and halfe the Tribe of Manasses on the outside of Iordan with the conditions thereof Numb 32. Reverencing the Sanctuarie and how it was observed Lev. 19. 30. Rigour over servants forbidden and what it is Lev. 25. 43 46. Robbery forbidden Lev. 19. 13. Rocke yeelding water and the signification thereof Exod. 17. Numb 21. 8 c. Rocke the title of God Deut. 32. 4. Rod of Moses Exod. 4. 2. Rod of Aaron buddeth and beareth fruit and is kept in the Tabernacle Numb 17. A Rulers offering for his sinne Lev. 4. 22 c. S SAbbath what it signifieth Gen. 2. 2. how to be sanctified Exod. 20. 8 9. 31. 13 15 17. no fire then to be kindled Exod. 35. 3. Sabbatisme Exod. 16. 23. Sackcloth Gen. 37. 34. Sacrifice must bee offered onely in the sanctuary Lev. 17. 3 4 c. Sacrifice used for peace-offerings Numb 15. 3. Sacrifices for sinnes of ignorance but none for sinnes done with an high hand Numb 15. 22 30. Sacrifices to be offered daily weekly monthly and yeerely at the solemne feasts Numb 28. and 29. chapters Sale of persons houses lands in Israel with lawes concerning them Lev. 25. 25 c. Salting of the Sacrifices Lev. 2. 13. Saltnesse for barrennesse Deut. 29. 23. Sanctifying Gen. 2. 3. Exod. 13. 2. and 19. 10. Lev. 22. 32. Sanctifie for prepare Numb 11. 18. The Law for sanctifying houses fields c. Lev. 27. 14 c. Of sanctifying the first borne Exod. 13. 2. Sarahs name interpreted Gen. 17. 15. Say for command Exod. 4. 23. Scarlet Exod. 25. 4. Scepter Rod Tribe Gen. 49. 10 16 28. Search diligently Gen. 44. 5. Seas what they are Gen. 1. 10. Sea for the West Gen. 12. 8. Secret for Assembly Councell Gen. 49. 6. See diversly used Gen. 16. 13. Seed for posterity Gen. 3. 15. and 13. 15. Sowing divers Seeds in the vineyard forbidden Deut. 22. 9. Seed of copulation how it defileth Lev. 15. 16 17 18. Seir a mount possessed by Esau Gen. 14. 6. and 32. 3. named of a man Gen. 36. 8 20. Selfe-same Gen. 7. 13. and 17. 23. Selling corne called breaking and why Gen. 41. 56. Send away what it meaneth Exod. 4. 23. Serpent that beguiled Eve Gen. 3. 1 c. Firie Serpents bite the Israelites Numb 21. 6. the brazen Serpent a figure of Christ healeth them Ibid. ver 9. Servant servitude what it meaneth Gen. 9. 25. and 25. 23. Exod. 21. 2 c. Of smiting servants Exod. 21. 26. Of delivering a servant to his master Deut. 23. 15. Service comprehendeth prayer unto God Deut. 6. 13. Seven what it signifieth Gen. 2. 2. Exod. 12. 15. Lev. 4. 6. Seven for a Weeke Gen. 29. 27. Seven for many Gen. 33. 3. The seventh yeere a Sabbath and yeere of Release Exod. 23. 11. Lev. 25. 4. and Deut. 15. 2 c. No beast might be sacrificed till after seven daies age Lev. 22. 27. Shame what it meaneth Gen. 2. 25. Shaving the haire what it signified Gen. 41. 14. Shekel what it weighed Gen. 20. 16. Sheep or Flock How sheepe and goats Gen. 4. 4. and 12. 13. Sheepe of the first yeere as Ram of the second Lev. 1 10. Shew-bread why so called Exod. 25. 30. Shinar Gen. 10. 10. Shining of Moses face what it signified Exod. 34. 29 30. Shoes put off Exod. 3. 5. put on Exod. 12. 11. Shortnesse of spirit Exod. 6. 9. Shortned for lessened Numb 11. 23. Shur a citie and wildernesse Gen. 16. 7. Sihon van quished Numb 21. 21 c. Sinai Exod. 19. 1. Sitting on the throne for reigning Exod. 11. 5. Smell Gen. 8. 21. Smiting for killing Gen. 14. 17. Sware what it signifieth Exod. 23. 33. Sojourning Gen. 17. 8. Sonnes for children of all sorts Gen. 3. 16. Sonne for old and otherwise Gen. 5. 32. Sonnes of God Gen. 6. 2. Sonne of the house for a home-borne slave Gen. 15. 3. Sonne of the herd for a Calse c. Gen. 18. 7. Sonne for branch of a tree Gen. 49. 22. Sonnes of rebellion that is rebellious persons Numb 17. 10. The Song of Moses and Israel at the red Sea Exod. 15. The Song of Moses before his death Deut. 32 Sorcerers Exod. 7. 11. see Witch Soule called of breathing and of large use Gen. 1. 20. and 9. 4. for our naturall state Gen. 2. 7. for person Gen. 12. 5. and 14. 21. for life Gen. 19. 17. and 37. 21. Exod. 4. 19. for minde or will Gen. 23. 8. for I Thou He c. Gen. 27. 4. for ones selfe Deut. 4. 9. for a dead bodie Lev. 19. 28. Numb 5. 2. South what it signifieth Gen. 12. 9. Sowing the field with divers kinds forbidden Lev. 19. 19. Spies Gen. 42. 9. Twelve Spies sent to search the land of Canaan Numb 13. their evill report Ibid. ver 31. Deut. 1. 28. Spirit called the same that wind or breath Gen. 1. 2. Sprinkling what it signified Exod. 29. 21. Lev. 1. 5. Stablishing a covenant what it meaneth Gen. 6. 18. Striking a covenant Gen. 15. 18. Standing for ministring Gen. 18. 8. Deut. 10. 8. for continuing tarrying Exod. 8. 22. and 9. 28. for praying Gen. 18. 22. for being made sure Gen. 23. 17. Stiffe-necked what it meaneth Exod. 32. 9. Stirring anger Gen. 45. 24. Stone a name of honour Gen. 49. 24. Stony tables what they signified Exod. 31. 18. Of Stoning to death and the manner of it Lev. 24. 23. The twelve precious Stones in the high Priests Ephod Exod. 28. 17 c. Strayed things and lost are to be restored to the owners Deut. 22. 1 c. Strangers of three sorts Exod. 12. 43 45 48. Strength for Kingdome Gen. 49. 3. Strong for hard Exod. 4. 21. Subduing what it meaneth Gen. 1. 28. Subtile what it meaneth Gen. 3. 1. Succoth boothes Gen. 33. 17. Exod. 12. 37. Sunne called by sundry names and what Gen. 1. 16. Superfluous foreskin what it meaneth Gen. 17. 11. Swearing what it signifieth Gen. 21. 31. wherefore it is used Gen. 22. 16. Sword for warres Gen. 27. 40. Exod. 5. 3. Synagogues and Schooles of the Iewes Lev. 26. 31. Sinne what it is Gen. 4. 7. Sinners for notorious wicked ones Gen. 13. 13. Sinner unto any for guilty blame-worthy c. Gen. 43. 9. Sinne for sinne-offering Exod. 29. 14. for punishment Lev. 22. 9. Sin-offerings with their sorts and signification Lev. 4. and 6.
of Lyons and mountaines of Leopards Shenir and Hermon This Hermon was a goodly mountaine possessed of old by Ogh King of Bashan taken from him by the Israelites and the Amorites called it Shenir the Sidonians Shirion as Moses telleth in Deut. 3. 9. dens of Lyons This openeth the former and sheweth the danger wherein Christs spouse was dwelling as among Lions and Leopards that is among salvage beastly and idolatrous peoples as David complaineth my soule is among Lions Psal. 57. 4. from which estate Christ calleth and delivereth his chosen who being delivered doe see and observe the perils wherein they were and safe estate whereinto the Lord had brought them So the Apostle writing to the converted Gentiles saith Such were some of you but yee are washed but yee are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 9. 10. 11. Vers. 9. hast ravished mine-heart or hast-taken-away or hast pierced hast wounded my heart the originall is but one word and used onely in this place twise and meaneth the ravishing or drawing of the heart with love and delight The Chaldee expoundeth it Thy love is fixed in the table of mine heart Christ speaketh here to his spouse as a man overcome with love as it is said With the joy of the Bridegroome over the Bride thy God will rejoyce over thee Esa. 62. 5. my sister so hee calleth her out of his love in respect of her adoption and regeneration being borne of God and of her sanctifications as it is written Both hee that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Hebr. 2. 11. And whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Matth. 12. 50. one of thine eyes or one looke from thine eyes which eyes were in verse 1. likened to doves simple chast pure meane here her faith and the fruits thereof as prayer c. wherewith Christ is greatly affected and delighted chaine of thy necke Heb. of thy neckes that is which hangeth on both sides of thy necke The eye is a naturall part of the body the chaine is an adjoynt and ornament of the body figuring Gods Lawes and Ordinances Pro. 10. 9. as also the graces of his spirit in his people See the notes on chap. 1. 10. Vers. 10. How faire or how beautifull and consequently how gracious how lovely and delightfull are thy loves By loves are meant not onely the affections but the actions also and fruits of love which the Church manifesteth towards Christ by her worke of faith and labour of love and patience of hope and by keeping his commandements 1 Thes. 1. 3. 1 Ioh. 5. 3. and these are faire and goodly in the eyes of Christ causing him to covet her beauty Psal. 45. 11. 12. how much better or how good are thy loves better than wine the meaning of this speech is opened in Song 1. 2. there the Church preferreth Christs love above wine here he doth the like of her loves towards him signifying how pleasant and acceptable the fruits of his owne graces are in his Church so that the Lord her God delighteth in her and rejoyceth over her Esa. 62. 4. 5. savour of thine ointments that is of the graces of the Spirit wherewith thou art anoynted see the annotations on chap. 1. 3. where the Church extolleth the savour of Christs ointments as here he doth hers spâ—â—es sweet odours or sweet smelling spices for oâ— such the holy anointing oile was made Exod. 30. 23. and with such sometime women were purified Esth. 2. 12. and the dead imbalmed 2 Chro. 16. 14. they were a present for a King 2 Chro. 9 1. 9. Vers. 11. drop the honey combe that is utter sweet words hereby the doctrines and prayers of the Church are commended as sweet and pleasant to the hearers like honey to the taste By this similitude the words of God are praised in Psal. 119. 10. and 119. 103. As grace is powred into the lips of Christ Ps. 45. 2. so by communication of his grace the speech of his people is with grace Colos. 4. 6. honey and milke under thy tongue honey and milke both of them meane the sweet easie comfortable and nourishing words of faith love holinesse c. the sincere milke of the word whereby the babes in Christ may grow 1 Pet. 2. 2. And plenty of grace is promised in Emmanuels daies under the similie of abundance of milke so that every one should eate butter and honey Esa. 7. 22. By under the tongue seemeth to be meant the secret and inward parts as the heart and minde as David exalted God under his tongue Psal. 66. 17. to show her sincerity and difference hereby from the lewd woman whose lippes also drop the honey combe but her end is bitter as wormewood Prov. 5. 3. 4. For some by good words and faire speeches deceive the hearts of the simple Rom. 16. 18. the words of her mouth are smoother then butter but warre is in their heart Psal. 55. 21. and adders poison is under their lippes Psalme 140. 3. the savour or the smell the odour of thy garments these are the beautifull garments oâ— Sâ—on Esa. 52. 1. the fine linnen cleane and bright the righteousnesse of the Saints Revel 19. 8. who have put on the Lord Iesus Christ Rom. 13. 14. Gal. 3. 27. and in their faith doctrine conversation and administration are holy just and righteous and cloathed with salvation Psal. 132. 9. 16. so that the savour the fame and good report hereof is sweet like the smell of Lebanon where pleasant and odoriferous trees herbs and spices grew in abundance God maketh manifest the savour of his knowledge by them in every place for they are unto God a sweet savour in Christ 2 Cor. 2. 14. 15. Thus God promised unto Israel that smell should be as Lebanon through the dew of his grace Hos. 14 5. 6. 7. as when hee first received the blessing the smel of his garments was such that his father compared the smell of his sonne to the smell of a field which the Lord had blessed Gen. 27. 27. Vers. 12. A garden understand from the verses before and after Thou art a garden which is by signification a place closed and fenced and is sowne and planted with hearbs and trees for use and pleasure So in Esa. 5. the Church of Israel is likened to a fenced Vineyard locked or barred that is close shut as the Greeke translateth it shut which is for safetie and defense that no evill should come thereon no enemies should enter For walles doores lockes barres c. are meanes to preserve secure and safe so in figure when the walles of Ierusalem were repaired they were fortified with doores lockes and barres Nehem. 3. 3. 13. But when such fences are wanting or broken downe all things lie open to