another as Ierub Baal who was Gedeon Iudg. 8. 35. and 9. 1. is called Ierub-Besheth 2 Sam. 11. 21. Esh-Baal 1 Chro. 8. 33. is called Ish-Bosheth 2 Sam. 2. 10. and Merib Baal 1 Chron. 8. 34. is Mephi-Bosheth 2 Sam. 9. 10. Hereupon it is said Ye set up Altars to that Shame even Altars to burne incense unto Baal Ier. â—1 13. Peor hath the signification of opening the m 〈…〉 th and was the name of this Idoll as some thinke of filthinesse and fornication committed together 〈◊〉 idolatry as this history sheweth and to be that which in other language was called Priapus But as Nebo the god of Babylon hath his name of Prophesying so Peor might likewise be so called of opening the mouth in speech and prophesie as the Scripture mentioneth the prophets of Baal 1 King 18. 22. and of the Prophets that prophesied by Baal Ier. 2. 8. and 23. 13. the anger of Iehovah They provoked him to indignation by their actions and the plague brake in upon them Psal. 106. 29. Thus Balaam by his counsell brought them into sin and so under wrath and curse through their owne default which he could not obtaine of God otherwise against them by any meanes Vers. 4. the heads that is as the Greeke translateth the captaines of the people such as were chiefe in the transgression hang them up the Greeke translateth it Make them a publike example the Chaldee Iudge kill him that is worthy to be killed but Targum Ionathan expoundeth it crucifie them The Law after saith he that is hanged is the curse of God that is accursed of God Deut. 21. 23. so the sinners brought the curse upon themselves before Iehovah or for or unto Iehovah to his honour in doing vengeance on his enemies Both these phrases are used as one in 2 Sam. 21. we will hang them up unto Iehovah v. 6. and they hanged them before â—ehovah vers 9. that the fierce anger or as the Greeke translateth and the fierce anger or heat of the anger of the Lord shall be turned away Signifying that the rooting out of sinners turneth away Gods anger from a people for to doe justice and judgement is more acceptable to the Lord than sacrifice Prov. 21. 3. Vers. 5. his men the men under his government as they were distributed in Exod. 18. 25. Although the Midianites were the beginners of this mischiefe yet God first punisheth and purgeth his Church and after he giveth order to destroy the Midianites vers 17. Num. 31. 2. for judgement must begin at the house of God 1 Pet. 4. 17. Ezek 9. 6. Compare herewith the judgement inflicted for the golden Calfe Exod. 32. 27 c Vers. 6. brought neere this word signifieth a bringing to commit fornication as in Gen. 20. 4. Abimelech had not come neare unto her See the Notes on Levit. 18. 6. they were weeping these circumstances shew the sinne to be done with an high hand in contempt of Moses of the congregation of God himselfe and his iudgements for which the people now wept and so of all religion and with a purpose to stirre up the people unto open rebellion Vers. 8. into the tent The originall word used here for a tent is not the ordinary name but such as signifieth a cave or hollow place and is thought to meane such a tent as was made for fornication and so it more sheweth the height of his impierie that erected such a place of wickednesse her belly in Chaldee her bowels in Greeke her wo 〈…〉 e or matrice the plague was stayed or was restrained this plague which the Chaldee calleth death seemeth to be a pestilence which God sent among the people as the like speech elsewhere sheweth Numb 16. 50. 1 Chron. 21. 22. as also in that David saith the plague brake in upon them Psal. 106. 29. Howbeit the word is sometime used for slaughter by the sword as in 1 Sam. 4. 17. Vers. 9. 24 thousand all the men that had followed Baal-Peor the Lord destroyed them from among his people Deut. 4. 3. The Apostle speaking hereof saith Neither let us commit fornication 〈◊〉 some of them committed and fell in one day three and twenty thousand 1 Cor. 10. 8. It seemeth that one thousand were slaine by the Iudges vers 5. and â—3 thousand by the hand of God of which latter number the Apostle speaketh or one thousand of the chiefe were hanged and the rest slaine by the sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here the Hebrewes begin the 41 Section or Lecture of the Law which they call Phinehas Vers. 11. hath turned away in Greeke hath caused my wrath to cease The fact of Phinehas who was but a Priests sonne no ordinary Magistrate and who proceeded not with the malefactors judicially but carried with zeale of God thrust them thorow suddenly might seeme blame-worthy in the eyes of men and might procure him much ill will considering the persons whom he killed the man being a Prince in Israel and the woman a Princes daughter of Midian therefore God here justifieth and rewardeth his work done by the motion of his Spirit hee was zealous with my zeale or he was jealous with my jealousie for Gods cause not his owne The Apostle hath a like speech I am jealous over you with jealousie of God that is with godly jealousie Zeale or jealousie both which are signified by one word in the Hebrew meaneth both a fervent indignation against the sinners and a fervent love unto the Lord shewed in his former act as Targum Ionathan addeth for explanation and hee killed the guilty among them in my zeale or in my jealousie it is the word before used and applied here to God as in Exod. 20. 5. and often Vers. 12. I give in Chaldee I decree of peace understand my covenant the covenant of peace so God saith of Levi my covenant was with him the covenant of life and peace and I gave them unto him for the feare where with he feared me c. Mal. 2. 5. So in this place Targum Ionathan paraphraseth Behold I decree unto him my covenant of peace I wil make him the messenger of my covenant and he shall live for ever to preach the Gospell of redemption in the end of dayes By which words Phinehas in his covenant was a figure of Christ who is called the messenger of the covenant Mal. 3. 1. and hath an everlasting priesthood after the power of an endlesse life Heb. 7. 16 17. and hath both wrought and preached redemption in these latter dayes Heb. 1. 1 2 3. Vers. 13. of an everlasting priesthood meaning untill Christs comming to whom the Priesthood of Aaron was to give place Heb. 7. 11. c. Phinehas himselfe lived to a great old age as appeareth by Iudg. 20. 28. his sonnes successively were high Priests till the captivitie of Babylon 1 Chron. 6. 4. 15. and at the returne out of captivitie Ezra the great Priest and Scribe was of his line Ezra 7. 1.
the Philistines in the southern parts of the Land of Canaan Gen. 10. 19. Hither Isaak came afterward to so journe for famine Gen. 26. 1. Vers. 2. of Sarah the Hebrew el which properly signifieth unto is used for of or concerning and is so translated by the Greeke here and Ier. 27. 19. and so the Greeke pros in like manner Heb. 1. 7. and 4. 13. Or if we reade it unto Sarah the meaning is that together with her both he and she said it as after in vers 5. is manifested See the like done before in Gen. 12. 11. 12. 13. Vers. 2. Abimelech by interpretation Father-King a common title of the Kings of Palestina as Phar 〈…〉 was of the Kings of Aegypt see Gen. 26. 1. Psal 34. 1. For Kings should beo Fathers to their countries so rulers are casled fathers 2 King 5. 13. Iob 〈◊〉 16. and 1 Sam. 1â— 15. where your fathers is translated in Greeke your King see Gen. 4. 20. Vers. 3 God came the Chaldee saith word came from the face of God This serteth forth Gods care for his he suffered â—o man to doe them wrong but reproved Kings for then sakes Psal. 165. 14. a dream which is 〈◊〉 〈◊〉 â—on that the mind of man conce 〈…〉 〈◊〉 isle 〈◊〉 〈◊〉 natural arising from the 〈◊〉 〈◊〉 of the body or affections of the mind are many and have their vanities and deceits Eccles. 5. 7. Esay 29. 7. 8. But dreames supernaturall sent of God as here or by his Angels as Mat. 2. 13. are to bee regarded for God by them signifieth what he would or what men should doe Gen. 41. 25. Iob 33. 14. 15. 16. c. Dreames also are sometimes by the lying spirit of Satan which are not to bee beleeved or regarded Zach. 10. 2. Deut. 13. 1. 2. 3. See also Gen. 37. 5. a dead man that is shalt surely dye But under such threats conditions often are implyed as here if thou deliver not the woman See Ezek. 33. 14. 15. Vers. 4. come-neere that is lyen with her being stayed by sicknesse as it seemeth by verse 17. the Greeke saith touched her not the Hebrew also in verse 6. So Paul useth the phrase of touching a woman 1 Cor. 7. 1. and Solomon Prov. 6. 29. just nation fearing as it seemeth wrath upon his people also vers 9. as often commeth to passe for the Princes sinnes So for Davids sinne a plague came on his people 1 Chron. 21. 14. 17. Or hee calleth his family a nation which was now visited of God vers 17. 18. Vers. 5. perfection or integrity simplicy sincerity The Chaldee interprets it truth the Greeke a pure heart It is opposed to hypocrisie innocence of my hands or cleannesse of my palmes the palmes of the hands are named as wherein filthinesse might be hidden so purging himselfe even from secret crime Vers. 6. with-held the Greeke translateth spared thee It seemeth Gods chastisement restiained him vers 17. and so hee was not able to doe the evill which otherwise naturally hee could and was proneunto from sinning the Greeke saith that thou shouldst not sinne As God for Abrahams sake with held Abimelech from the fact so respecting the integrity of the Kings hearr hee kept him also from the sinne gave thee not that is let or suffered thee not as the Greeke translateth Giving is often used for suffering as Gen. 31. 7. Exod. 3. 19. Psal. 16. 10. but it is more then bare sufferance as implying an action also on Gods part who giveth meanes to stay from evill or sendeth delusions when so it pleaseth him as 2 Thess. 2. 7. Vers. 7. a Prophet therefore doe him no harme Psal. 105. 15. A Prophet in Hebrew Nabi in Greek Prophetes from which we have the word Prophet so named of speaking interpreting or uttering words and oracles that come from God Deut. 18. 15. 16. 18. as of seeing or receiving them by visions such were named Seers 1 Sam. 9. 9. So Moses interpreter is called his Prophet Exod. 7. 1. and all interpreters of the Scriptures 1 Cor. 14. 29. In speciall a Prophet was one indued with the Spirit of God and could foretell things to come Deut. 18. 22. Psalm 74. 9. Ier. 29. 15. Such are called holy men of God which spake as they were moved by the holy Ghost 2 Pet. 1. 20. The Hebrew Doctors say It is one of the foundations of the Law to know that God maketh the sonnes of men to prophesie and prophesie resideth not but in a man that is great in wisedome mighty in his vertuous qualities so that his affections overcome him not in any worldly thing but by his knowledge he overcommeth his affections continually and he is a man expert in knowledge and of a very large vnderstanding c. On such a man the holy spirit commeth downe and when the spirit resteth upon him his soule is associated unto the Angels and he is changed to another man and perceiveth in his owne knowledge that hee is not so as he was but that hee is advanced above the degrees of other wise men even as it is said of Saul in 1 Sam. 10. 6. and thou shalt prophesie with them and shalt be turned into another man Maimony in Iesudei hatorah ch 7. S. 1. shall pray This was a speciall worke of the Prophets to pray for the people Ier. 14. 11. and 15. 1. whereupon it is said If they bee Prophets and if the word of the Lord be with them let them intreat the Lord c. Ier. 27. 18. Praying or interpellation hath the first signification of judging and so meaneth the presenting of the person and cause of any unto God as the judge and the judging of ones selfe live thou that is thou shalt live but it is a powerfull manner of speech wherupon God is said to command his mercy and the salvation and blessing of his people Psal. 42. 9. and 44. 5. and 133. 3. The like is often used as Amos 5. 4. seeke me and live that is yee shall live and dwell for ever Psal. 37. 27. dying that is shalt surely die see Gen. 2. 17. Vers. 9. that should not the Chaldee translateth that are not meet to be done the Greeke saith which none should doe Vers. 11. Surely or Onely The Greeke translateth Lest there be not the feare of God so making it an unperfect speech implying doubt as in Mat. 25. 9. By the feare of the Lord men depart from evill Prov. 16. 6. Vers. 12. of my father The Iewes opinion from hence is that Sarah was the same that Iseah mentioned in Gen. 11. 29. and had two names and that she being the grandchild of Thara by another woman then Abrahams mother is so spoken of here became Hebr. was to me for a wife Vers. 13. they euen God Aelohim the name of God in forme plurall is usually joyned with a word singular as hee created Gen. 1. 1. here and in some few other places it is coupled with a word plurall â—no without
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
his perverse way and withall discovereth the vanity of his art who being a diviner could not presage the evill that should befall him though such things as these happened in his way which in the opinion of vaine men are signes of ill lucke and therefore by the grounds of his owne craft should have turned him backe or made him to suspect at least that his journey should be unfortunate see 1 Sam. 6. 2 3. 9. But God taketh the wise in their owne craftinesse and the counsell of the froward is carried headlong they meet with darknesse in the day time and grope in the noone day as in the night But he saveth the poore from the sword from their mouth and from the hand of the mighty Iob 5. 13 14 15. The children of God have the Angels to keepe them in all their wayes and to beare them up lest they dash their foot against a stone Pâ—alm 91. 11 12. But Balaam tempting the Lord hath his Angell to withstand him whereby his foot is crushed against the wall yet maketh he no good use thereof Vers. 26. no way to turne aside In this carriage of the Angell the Lord would have us see the proceeding of his judgements against sinners first more mildly shaking his rod at them but letting them goe untouched then comming neerer hee toucheth them with an easie correction as it were wringing their foot against a wall but bringeth them at last to such a strait as they can no way escape his hand but must fall before him Vers. 27. Balaams anger was kindled the wrath of man worketh not the righteousnesse of God Iam. 1. 20. but a furious man aboundeth in transgression Prov. 29. 22. Balaam learned no good by this strange carriage of his beast but is more inraged and smiteth it not knowing that by meanes of it his owne life was saved vers 33. This foolishnesse of the Prophet the dumbe beast reproveth vers 28. c. and in him God would let us see the nature of wicked men which make no good use of his works neither see his providence in the creatures the service whereof he lendeth unto them Vers. 28. opened the mouth of the Asse that the dumbe asse spake with mans voyce 2 Pet. 2. 16. by wich miracle the Prophet had not onely a rebuke but a cause of feare and astonishment yet hardned he himselfe against it also and pleaded for to maintaine his folly vers 29. so no workes signes or miracles are able to change the hardnesse of mans heart but grace from God onely Iohn 12. 37 38. And here we may observe how the deuill to draw into sinne chose the Serpent for his instrument the most subtill beast of the field Gen. 3. 1. but God to rebuke and convince the wicked useth the Asse the most silly of all beasts shewing as in a figure how Satans continuall practise is to corrupt mens mindes from the simplicitie that is in Christ by deceitfull workers by the sleight of men and cunning craftinesse wherby they lie in wait to deceive 2 Cor. 11. 3. 13. Ephes. 4. 14. whiles Christ sendeth men to preach the Gospell not with wisedome of words but with the plaine demonstration of the truth and chuseth the foolish things of the world to confound the wise the weake things of the world to confound the mightie and base things of the world and things despised yea and things which are not to bring to nought things that are 1 Cor. 1. 17. 27 28. For the children of this world are in their generation wiser than the children of light Luke 16. 8. Vers. 29. I would kill thee The Prophet is neither dismaied with the speaking of his dumbe beast nor abated from his wrath but increaseth in evill who before hee knew or inquired of the cauâ—e would presently kill the Asse that saved his life A righteous man regardeth the life of his beast but the bowels of the wicked are cruell Prov. 12. 10. If Balaam looked for such good service of the b 〈…〉 beast and would not be mocked or abused thereby he being a reasonable creature and wiser than many should much lesse have mocked with God and resisted his counsell but by his owne words against his Asse he condemneth him-selfe being guiltie of death for his sinne against God as the Angell sheweth in vers 32 33. Vers. 30. ever since I was thine or since thou to wit hast had me the Greeke translateth it from by youth the Chaldee since thou hast beene and the Hebrew phrase sometime so meaneth as in Gen. â—8 15. since I was where the Greeke also expoundeth it from my youth was I ever wont 〈◊〉 〈◊〉 I accustoming beene accustomed By this demand the beast convinceth the Prophets foolishnesse who should have gathered that some extraordinary cause moved it thus to doe seeing it had never done so before teacheth us that wheÌ„ the creatures depart from their kinde and customed obedience unto us we should looke for the cause thereof in our selves for our sinnes against God occasion the creatures to rebell against us Levit. 26. 20 21 22. Vers. 31. uncovered the eyes opened them to see the Angell as the Asse did before him vers 23. signifying that as men cannot see the marvellous things of his Law unlesse he uncover their eyes 〈…〉 s. 119. 18. so neither can they behold the deaths and dangers that are to come on them for the transgression of his Law unlesse he reveale them Esay 47. 11. The way of the wicked is as darknes they know not at what they stumble Pro. 4. 19. bowed himselfe downe on his face or to his face as the Greeke translateth hee bowed downe to his face that is worshipped the face or person of the Angell Vers. 32. Wherefore hast thou smitten c. The Angell rebuketh the misesage of his beast which ought not to be smitten without cause how much lesse then might he smite innocent men with the curse of his tongue And God who saveth man and beast Psal. 36. 7. and commanded that the beasts also should rest from their â—oile on the Sabbath day Deut. 5. 14. and defendeth their innocencie against their cruell masters will much more defend the cause of his people against their wrongfull oppressors Exod. 22. 23. thy way is perverse or the way which thou goest is perverse that is thy purpose and intent in going this journey is contrary to my will which I first revealed unto thee vers 12. The Chaldee paraphraseth thus because it is manifest before me that then wouldest goe in away against me The Apostle openeth and applieth it against the Balaamites of his time in these words an heart they have exercised with covetous practises children of the curse which have forsaken the right way and are gone astray following the way of Balaam the sonne of Bosor who loved the wages of unrighteousnesse 2 Pet. 2. 14 15. The Apostle Iude in vers 11. calleth it the errour of Balaam Vers. 33. turned aside before
of the Canaanite and Lebanon unto the great River the river Euphrates Behold I have given the land before you goe in and possesse the land which Iehovah sware unto your fathers to Abraham to Isaac and to Iakob to give unto them and to their seed after them And I spake unto you at that time saying I am not able my selfe alone to beare you Iehovah your God hath multiplied you and behold you are this day as the Starres of the heavens for multitude Iehovah God of your fathers adde unto you a thousand times so many as you are and blesse you as hee hath spoken unto you How shall I beare my selfe alone your cumbrance and your burden and your strife Give yee for you wise men and understanding and knowne among your tribes and I will appoint them for to be your heads And yee answered me and said The word which thou hast spoken is good to doe And I tooke the heads of your tribes wise men and knowne and gave them to be heads over you rulers of thousands and rulers of hundreds and rulers of fifties and rulers of tens and officers among your tribes And I commanded your Iudges at that time saying Heare between your brethren and judge justice betweene a man and his brother and his stranger Yee shall not respect persons in judgement you shall heare alike the small and the great you shall not be afraid of the face of man for the judgment that is Gods and the cause which shall bee too hard for you bring it unto mee and I will heare it And I commanded you at that time all the things which yee should doe And we journeyed from Horeb and went thorow all that great and fearfull wildernesse which you have seene by the way of the mountaine of the Amorites as Iehovah our God commanded us and wee came unto Kadesh Barnea And I said unto you Yee are come unto the mountaine of the Amorites which Iehovah our God giveth unto us Behold Iehovah thy God hath given the land before thee goe up possesse it as Iehovah the God of thy Fathers hath spoken unto thee feare not neither be discouraged And ye came near unto me all of you and said We will send men before us and they shall search out for us the land and shall bring us word againe by what way wee shall goe up and into what Cities we shall come And the word was good in mine eies and I tooke of you twelve men one man of a tribe And they turned went up into the mountaine and came unto the valley of Eshcol and they searched it out And they tooke in their hand of the fruit of the land and brought it downe unto us and brought us word againe and said It is a good land which Iehovah our God giveth us But ye would not goe up but rebelled against the mouth of Iehovah your God And murmured in your Tents and said In the hatred of Iehovah towards us he hath brought us forth out of the land of Egypt to give us into the hand of the Amorite to destroy us Whither goe we up Our brethren have caused our heart to melt saying The people is greater and taller than wee the Cities are great and walled up to heaven and moreover wee have seene the sonnes of the Anakims there And I said unto you Bee not terrified neither be afraid of them Iehovah your God that goeth before you he will fight for you according to all that hee did for you in Egypt before your eyes And in the wildernesse which thou hast seene how that Iehovah thy God bare thee as a man doth bear his sonne in all the way that ye went untill yee came unto this place Yet in this thing you did not beleeve in Iehovah your God Who went before you in the way to search you out a place to pitch your tents in in fire by night to shew you by what way ye should goe and in a cloud by day And Iehovah heard the voice of your words and was wroth and sware saying If there shall a man see of these men of this evill generation the good land which I sware to give unto your fathers Except Caleb the sonne of Iephunneh hee shall see it and to him will I give the land that he hath trodden upon and to his sonnes because he hath fully followed Iehovah Also Iehovah was angrie with mee for your sakes saying Thou also shalt not goe in thither Ioshua the son of Nun which standeth before thee hee shall goe in thither strengthen thou him for hee shall cause Israel to inherit it And your little ones which you said should bee for a prey and your sons which know not this day good and evill they shall goe in thither and unto them will I give it and they shall possesse it But as for you turne ye and take your journey into the wildernesse by the way of the red sea And yee answered and said unto mee wee have sinned against Iehovah wee will goe up and fight according to all that Iehovah our God hath commanded us and ye girded on every man his weapons of war and pressed forward to go up into the mountaine And Iehovah said unto me Say unto them Goe not up neither fight for I am not among you that yee be not smitten before your enemies And I spake unto you and you heard not but rebelled against the mouth of Iehovah and you were presumptuous and went up into the mountain And the Amorite that dwelleth in that mountain came out against you and they pursued you as Bees doe and destroyed you in Seir even unto Hormah And yee returned and wept before Iehovah but Iehovah heard not your voyce neither gave eare unto you And yee abode in Kadesh many daies according to the daies that ye abode there Annotations DEuteronomie A Greeke word by interpretation The repetition or second declaration of the Law This name is borrowed from Deut. 17. 18. where Mishneh hatorah the Copie of the Law is in Greeke translated Deuteronomion which title is given to the whole booke as that which containeth a repetition and explanation of the Lawes before given as v. 5. The Ebrews call this booke by the first words thereof ELLEH HADBARIM THESE be THE WORDS And here beginneth the 44 Section or Lecture of the Law see the notes on Gen. 6. 9. Vers. 1. On this side or on the out side that is beyond Iordan as the Greeke translateth The word signifieth both sides and by circumstance of place is to be understood To those out of the land of Canaan it was on this side to the Israelites in Canaan it was beyond or the out side of Iordan where Moses spake these things For Moses might not enter into the land Here Thargum Ierusalemy whom Onkelos the Chaldee Paraphrast also followeth explaineth it thus These bee the words which Moses spake unto all Israel hee rebuked them for that they had sinned on this side Iordan
promise was fulfilled which Abraham beleeved Gen. 15. 5 6. They were six hundred thousand men besides women and children Exod. 12. 37. Numb 1. see also Deut. 10. 22. Vers. 11. Adde that is increase Moses envied not their multitude but wished them still more as David also did Psal. 115. 14. And the increase of the Church is a speciall blessing fulfilled in Christ as Esay 49. 20 21. and 54. 1 2 3. Vers. 12. Your cumbrance or wearisome molestation trouble as Esay 1. 14. this sheweth the Magistrates office to bee weighty and laborious And by your cumbrance understand the cumbrance that commeth unto me by you For when a people is increased the care and trouble of their Governours is increased also 1 King 3 8 9. 2 Cor. 11. 28. Vers. 13. Give yee of your owne looking out and choise So Ministers were lookt out and presented by the people Act. 1. 15 23. and 6. 3 5 6. In Ex. 18. 25. it is said Moses chose men of abilitie c. Here the people gave them and after in v. 15. Againe Moses gave that is made them heads for when things are done by many under the government of one principall they are said to be done by them or by him See the Annotations on Num. 21. 21. understanding or prudent the Greeke translateth skilfull or indued with knowledge which word the Apostle useth Iam. 3. 13. knowne or expert as the word signifieth in Esay 53. 3. This latter the Greeke favoureth here and in v. 15. Compare Exod. 18. 21. where the qualities of Rulers are set downe Hends that is Captaines Governours or Leaders as the Greeke here translateth and in v. 15. and c. 5. v. 23. and often otherwhere Vers. 15. and gave them that is set them made them or constituted them as the Greeke and Chaldee versions explaine it So hee hath given thee over them for king 2 Chron. 9. 8. is expounded hee hath set or constituted thee King 1 King 10. 9. Officers in Hebrew Shotrim they were such as executed the Magistrates lawes as the Hebrews thinke see the notes on Deut. 16. 18. among or to your Tribes The Greeke translateth it to your Iudges which seemeth to bee a mistaking Shophte for Shibte although even in the Hebrew text wee may see one of these put for another as Iudges in 1 Chron. 17. 6. which in 2 Sam. 7. 7. is Tribes Verse 16. Heare betweene your brethren to wit the causes and controversies betweene them Hebr. To heare which phrase is often used in commandements as is noted on Exod. 13. 3. and it may be a defective speech for hearing heare yee that is heare diligently judge justice that is just and righteous judgment which is opposed unto judging according to the appearance Ioh. 7. 24. his stranger that is the stranger that is with him or contendeth with him as hee that eateth my bread Psal. 41. 10. that is which eateth bread with me Ioh. 13. 18. Verse 17. respect persons or acknowledge faces either by honouring the person of the mightie or by countenancing a poore man in his cause Levit. 19. 15. Exod. 23. 3. Salomon noteth this as one of the things belonging to the wise that it is not good to acknowledge faces or respect persons in judgment Prov. 24. 23. alike the small c. that is the small as well as the great and the great as well as the small Hebr. like small like great It implyeth both persons and causes of man or of any man that is Gods or of God and belonging to him appointed by his Law So in 2 Chron. 19. 6. Yee judge not for man but for the LORD And a like phrase is in another case The battell is not yours but Gods 2 Chron. 20. 15. the cause or the word the matter See Exod. 18. 22. Verse 18. all the things Hebr. all the words Thus Moses faithfully taught the Iudges and people all their duties and they had a perfect law So Christ who was faithfull to him that appointed him as Moses was Heb. 3. 2. made knowne to his Disciples all things that he had heard of his father Ioh. 15. 15. which they should teach also his people to observe Mat. 28. 20. Verse 19. journied or departed Here Moses sheweth the obedience which they began to shew unto God in leaving the mount of God the place which might seeme sanctified and where men might have said Lord it is good for us to bee here as Mat. 17. 4. great for it bordered upon many countries Madian Edom Moab c. and fearefull for the many troubles and terrours in it Num. 11. 1. c. it was a land of desarts and of pits a land of drought and of the shadow of death a land that no man passed thorow and where no man dwelt Ier. 2. 6. wherein were fiery serpents and scorpions Deut. 8. 15. It was the wildernesse of Pharan Num. 10. 12. and 13. 1. where Ismael dwelt when his mother Agar and hee had lost themselves in wandring after that they were cast out of Abrahams house Gen. 21. 21. It figured the estate and dominion of the law thorow which Gods people passe with many wants sinnes terrours and stings of conscience c. Compare Psal. 63. 2. and 32. 4. and 107. 4 5. and the healing of all these spirituall defects by the Gospell Esa. 40. 3 4. Mark 16. 18. of the mount that is which leadeth to the mount of the Amorites a people high as Cedars strong as Okes Amos 2. 9 10. Kadesh Barnea called sometime Kadesh onely it was in the wildernesse of Pharan Num. 13. 26. Verse 21. discouraged or cast downe broken which word when it is applied to the minde signifieth discouragement through feare Here Moses shewed them the right that they had in the promises of God the ability which they had in him to obtaine them and his commandement to take their inheritance set before them Verse 23. was good that is pleased or liked me well because it was approved or at least permitted of the Lord Num. 13. 2 3. For prudent policie so it bee not mixed with unbeleefe doth well beseeme us in the execution of Gods commandements So Iosua sendeth spies and useth other stratagems Ios. 2. c. one man of a tribe or for a tribe of every tribe one See Num. 13. 2 4. c. where their names are set downe and the charge given them Verse 24. Eshcol that is the Cluster of grapes whereof the place had the name Num. 13. 25. Verse 25. the fruit as grapes pomegranates figs Num. 13. 23. a good land flowing with milke 〈…〉 ney Num. 13. 27. Verse 26. rebelled in Greeke disobeyed properly it signifieth turned or changed as in Ezek. 5. 6. which figuratively is used for rebellion or disobedience whereby Gods word is as it were changed and disanulled the mouth that is the word as the Greeke translateth So Exod. 17. 1. Gen. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after here in vers 43. Of their
raise up themselves with thy right hand Keepe thou me as the blacke of the apple of the eye in the shadow of thy wings hide thou me From faces of the wicked that waste me my enemies in soule that inviron round against mee With their fat they have closed up with their mouth they speake in pride In our steps now they compasse us their eyes they set bending downe into the earth His likenesse is as a renting Lion that is greedy to teare and as a lurking Lion sitting in secret places Rise up Iehovah prevent thou his face make him bow downe deliver my soule from the wicked one with thy sword From mortall men with thine hand Iehovah from mortall men of the transitory world who have their part in this life and their belly thou fillest with thine hid treasure satisfied are the sons and they lay up their overplus for their babes I in justice shall view thy face shall be satisfied when I awake with thine image Annotations IVstice that is my justice as the Greeke explaineth it my just cause and complaint The Chaldee saith accept Lord my prayer in justice shrill crie or showting that is loud complaint See Psalm 5. 12. without lips or not with lips of deceit that is which prayer is unfained not uttered with guile Vers. 2. come forth or proceed that is let my judgement be clearly pronounced and executed Therfore in Hos. 6. 5. he addeth the similitude of the light or Sunne righteousnesses or equities this is all righteous causes and persons or my most righteous cause Vers. 3. hast tried or examined me to wit as metall in the fire So Psal. 66. 10. hast not found or shalt not at all finde to wit any drosse or deceit or as the Chaldee addeth corruption The Greeke translateth iniquitie was not found in me shall not transgresse or transgresseth not that is I purposed not to transgresse with my mouth by murmuring against thy fiery triall of me or that which I purposed my mouth transgresseth not but my thoughts and words agree The Chaldee thus I have thought evill it hath not passed my mouth Vers. 4. For the workes or concerning the workes of men Adam is here used for all earthly men have observed or taken heed of to wit lest they should hart me or that I should not walke in them as the next verse sheweth otherwise sometime to observe waies is to walke in them Psalm 18. 22. the breaker thorow that is the robber or theefe as this word is expounded in Greeke Mat. 21. 13. from Ier. 7. 11. one that breaketh bounds or limits houses hedges lawes c. So Ezek. 18. 10. Vers. 5. Sustaine Hold up or containe this is spoken prayer wise to God as the next verse manifesteth The Greeke turneth it Make perfect It may also be read Sustaining or To sustaine and so have reference to the former verse I observed the robbers paths not to walke in them but to sustain or sustaining holding fast my steps in thy paths The Hebrew Tamoch may be Englished Sustaine thou as Zachor is remember thou Exod. 20. 8. Shamor observe thou Deut. 5. 12. Haloc is Goe thou 2 Sam. 24. 12. for which in 1 Chron. 21. 10. is written Lec Goe thou my steps or my steppings forward my right-forth steps So Psal. 37. 31. and 40. 3. beaten paths or round paths properly the word signifieth paths beaten with wagon wheeles here used generally for strait direct and beaten waies So Psal. 23. 3. and 65. 12. and 140. 6. Vers. 7. marvellously separate or make marvellous that is in wondrous and excellent sort shew mee thy mercies which are common unto all let them now peculiarly be bestowed on mee See Psal. 4. 4. The Greeke saith Make marvellous When Christ commeth hee will be made marvellous in them that beleeve 2 Thess. 1. 10. hope for safety or trust to wit in thee as the Greeke explaineth it or in thy right hand as is after expressed God is Saviour of all men specially of them that beleeve 1 Tim. 4. 10. with thy right hand this seemeth to have reference to the first O Saviour or thou which savest with thy right hand as Psal. 138. 7. and 60. 7. It may also be referred to the second them that hope in thy right hand or to the last them that raise up themselves against thy right hand And thus the Greeke turneth it But the Chaldee otherwise Avenge them on those which rise up against them with thy right hand Vers. 8. the blacke that is the sight in the middest of the eye wherein appeareth the resemblance of a little man and thereupon seemeth to be called in Hebrew Ishon of Ish which is a man And as that part is blackish so this word is also used for other blacke things as the blacknesse of the night Prov. 7. 9. and blacknesse of darknesse Prov. 20. 20. of the apple so we call that which the Hebrew here calleth bath and in Zach. 2. 8. babath that is the little image appearing in the eye as before is noted The word bath also signifieth a daughter whereto the Greeke coree doth agree By this is meant the tender care of God for his people and David here useth both words for more vehemencie whereas else-where one of them only is used Ishoâ— the black in Deut. 32. 10. Prov. 7. 2. babath and bath the apple in Zach. 2. 8. Lam. 2. 18. hide thou me Heb. thou shalt hide or keepe me secret It is the property of the Hebrew tongue often to set downe a prayer in this forme especially in the end of a sentence as noting some assurance to have the request fulfilled So in Psal. 54. 3. and 59. 2. and 64. 2. Iob 6. 23. and 21. 3. and 40. 5. See also the note on Psal. 10. 17. Vers. 9. from faces or because of the wicked See Psal. 3. 1. enemies in soule or for the soule meaning deadly enemies that seeke the soule or life See Psal. 35 4. The Chaldee expoundeth it in the will or desire of their soule Vers. 10. They have closed up to wit their face or body much like that speech in Iob 15. 27. hee hath covered his face with his fatnesse or their fat they close up meaning that they pamper and harden themselves in pride that is proudly or haughtily Vers. 11. In our steps or in our going that is wheresoever we goe they trace our footing they composse me and us the Hebrew hath both these readings meaning David with his company they set to wit upon us bending downe to wit themselves that they be not espied as Psal. 10. 10. or to bend downe to wit us to overshrow us or to set downe their nets and snares Vers. 12. His likenesse that is the likenesse or â—iew of every one of them or he may meane some one principall as Saul Vers. 13. prevent his face that is first come to helpe me and suddenly and unlookt for come upon him and disappoint him with thy sword
Burnt offerings of marrowed rammes I will offer up to thee with incense I will make ready beeves with goat-bucks Selah Come heare ye and I will tell all ye that feare God what he hath done to my soule Vnto him I called with my mouth and he was extolled under my tongue If I had seene in my heart painfull iniquitie the Lord would not have heard But surely God hath heard hath attended to the voice of my prayer Blessed be God which hath not turned away my prayer and his mercy from me Annotations SHout to wit with a joyfull or triumphant noise see Psal. 41. 12. all the earth or all the land that is the inhabitants thereof as the Chaldee explaineth So vers 4. and Psal. 98. 4. and 100. 1. and often in the Scripture Vers. 2. put glorie in Greeke give glory to his praise that is make his praise glorious and honourable A like phrase is in Ios. 7. 19. put glory to Iehovah that is give him glory Vers. 3. fearefull is every c. or fearefull art thou in thy works One word singular and another plurall meaneth exactly all and every one as Psal. 57. 2. and 62. 5. falsly deny or l. e that is fainedly submit See Psal. 18. 45. Vers. 4. Let all or All shall Vers. 5. in his doing or in practise the Greek translateth in counsels See Psal. 9. 12. Vers. 6. sea to dry land the red sea God turned to dry land by a strong east wind dividing the waters that Israel might goe thorow it Exod. 14. 21 22. thorow the river Iarden when the banks thereof were full was dried the waters stood still on an heape till all the people went thorow it Ios. 3. 13 14 17. So the Chaldee explaineth it 〈◊〉 the river 〈◊〉 the sonnes of Israel went on their feet there did we rejoyce he teacheth them to apply their fathers deliverances to themselves for all things fore-written are for our learning and use Rom. 15 4. Alike speech another Prophet useth he found him in Rethel and there he spake with us Hos. 12. 4. The Chaldee paraphraseth I will lead them to the mount of the house of the Sanctuary there we will rejoyce in his Word Vers. 7. espie that is watchfully view in the nations that is as Solomon expoundeth it in every place both the evill persons and the good Prov. 15. 3. the rebellious or the off-fallen froward and refractarie persons which exasperate and provoke the Lord to bitternesse as the Greeke here translateth exalt or be exalted puft up in themselves Vers. 8. peoples tribes of Israel called also peâ—ples Act. 4. 27. make to bee heard or cause men to heare sound forth audibly See Psal. 26. 7. Vers. 9. That putteth our soule in life that is first giveth then preserveth life and finally restoreth our dead soules unto life Saving from dangers of death Psal. 30. 4. quickning them that were dead in sinnes Ephes. 2. 1. The Chaldee expounds it the life of the world to comâ— given ouâ—foot to be moved that is suffered our estate to be changed to our ruine So Psal. 38. 17. and 121. 3. See Psal. 15. 5. Vers. 10. as silver is tried Hebr. as to try silver and this meaneth sore afflictions as at large is shewed Ezek. 22. 19 20 21 22. wherefore when God mentioneth lesser trialls he saith Loe I have tried thee but not as silver Isa. 48. 10. Hereby also is meant a purifying from drosle and corruption by afflictions See Mal. 3. 3. Zach. 13. 9. 1 Pet. 1. 7. Vers. 11. straightnes or affliction as the Greek also turneth it but hereby a strait chaine or wringing girt may bee meant such as burthens are tied with to beasts backs Vers. 12. upon our head to use us as beasts for to carry them it meaneth servile subjection See the like in Isa. 51. 23. came into fire and into waters that is passed thorow afflictions of sundry sorts Psal. 32. 6. Ezek. 15. 6 7. Also in Num. 31. 23. those things are said to come into or passe thorow fire which would abide the same without being consumed as metals That sense hath also use here as after is shewed an abundant place or a moist a well watered land where we may drinke our fill The Greeke calleth it a refreshing which well fitteth with the comforts of the Gospell as Act. 3. 29. Vers. 14. opened that is uttered or promised distinctly and seriously as the Greeke saith distinguished for the mouth being opened in vowes signifieth that they may not be called backe Iudg. 11. 35 36. distresse upon me or in my distresse so Psal. 18. 7. and 59. 17. Vers. 15. marrowed rammes that is fat and lusty The word rammes is in Hebrew set after the word incense which may therefore be read the incense or perfume of rams meaning the fat which was burned on the altar And so it may intend peace offerings as before he mentioned burnt offerings See Levit. 3. 9 10 11. compared with Levit. 1. 10 13. The Chaldee expoundeth it incense of spices and sacrifices of Rams make ready or offer as the Greeke interpreteth it The Hebrew word to make or doe is used for dressing or making ready of meat or sacrifices Gen. 18. 8. Iudg. 6. 19. Exod. 10. 25. and 29. 36. Levit. 16. 24. and 22. 23. beeves the Hebrew bakar is the Beefe generally one for many as in Psal. 8. 9. These were the principall sacrifices Lev. 1. 2 10. Ver. 17. under my tongue that is with my tongue or it may be meant of the heart and inward parts which are under the tongue Vers. 18. If I had seene in my heart that is had regarded with it so to see is to behold with a corrupt affection Iob 31. 26. Thus God cannot see evill Habak 1. 13. would not have heard for God heareth not sinners Iohn 9. 31. nor hypocrites Iob 27. 8 9. Prov. 15. 29. The Greeke maketh it a wish Let not the Lord heare me PSAL. LXVII A Prayer for the enlargement of Gods kingdome to the joy of all peoples and increase of Gods blessings To the Master of the Musicke on Neginoth a Psalme a Song GOd be gracious unto us and blesse us he make his face to shine with us Selah That they may know in the earth thy way thy salvation among all the Heathens Peoples shall confesse thee O God peoples all of them shall confesse thee The nations shall rejoyce and shout for thou wilt judge the peoples with righteousnesse and the nations in the earth thou wilt guide them Selah Peoples shall confesse thee O God peoples all of them shall confesse thee The earth yeeldeth her increase God our God will blesse us God will blesse us and all the ends of the earth shall feare him Annotations FAce to shine or to be light that is cheerefull and favourable See Psal. 4. 7. and 31. 17. Vers. 3. That they may know meaning men indefinitely or that thy way may be knowne Gods way is generally his administration
wasted all things as did Nebuchadnezar in the Temple 2 King 24. 13. and 25. 9 13 14 c. Vers. 4. thy synagogues or assemblies either the courts and places about the temple where the people assembled or the other synagogues in Ierusalem as after in vers 8. he speakes of all the synagogues in the land places where prayers and lectures of the law were used Act. 16. 13. and 15. 21. The assembly of Christians is called also by this name synagogue Iam. 2. 2. their signes or banners which are signes of victory or of idolatry See after vers 9. Vers. 5. He was knowne He that is A man or every one of the enemies was knowne that is renowmed or famous as having done some notable act as he lifted on high or as he that bringeth aloft that is as a man brings the axe aloft over his head to fell downe the thicke wood with might and maine They cut downe the wood of the temple as men doe trees in a forest thicket of the wood that is the thick wood or tree whose boughes are wrapped one in another or if we understand it of the wood-worke in the Temple the infolded graven wood which he that did most eagerly cut downe was most renowmed Vers. 6. And now or And then at the same time So Ps. 27. 6. carved workes gravings or as the Hebrew phrase is openings used for graven or carved workes Exod. 28. 11. The Greeke here turneth it doores which also have their name of opening Vers. 7. thy sanctuaries the temple which had divers holy places was burned by Nebuzar-adan 2 King 25. 9. to the earth to wit burning or rasing downe to the ground Vers. 8. Let us make spoile or wee will oppresse prey upon them Of this Hebrew root the Dove hath her name in that tongue as being subject to the prey and spoile of Hawkes c. wherefore in vers 19. he calleth the Church a turtle-dove Vers. 9. our signes the testimonies of Gods presence and favour extraordinary or ordinary as the sacrifices c. Dan. 11. 31. So Circumcision the passeover the Sabbath c. were for signes to Israel Gen. 17. 11. Exod. 12. 13. and 31. 13. or as the Chaldee expoundeth it the signes which the Prophets gave us any Prophet that could see and foretell by the spirit an end of these troubles Lam. 2. 9. A Prophet Nâ—bi is one that from the inward counsell of God uttereth oracles In old time he was called a Seer 1 Sam. 9. 9. Amos 7. 12. how long to wit this affliction shall endure The like speech is in Psal. 6. 4. Vers. 11. draw it c. this word or some such seemeth here to be understood as often in the Hebrew see Psal. 69. 11. The drawing the hand out of the bosome denoteth a performance of the worke without â—â—acknesse as we may see by the contrary Prov. 26. 15. full end by consuming our enemies and accomplishing our deliverance Vers. 13. the sea in Chaldee the waters of the red sea of the dragons or whales meaning the noble men of Egypt who pursuing the Israelites were drowned in the red sea Exod. 14. 28. For great persons are likened to Dragons or Whale-fishes as Ezek. 29. 3. Vers. 14. the heads that is the head as the Greek translateth it called heads for the excellency and principality of Livjathan or of the whale meaning Pharaoh king of Aegypt who was drowned with his Princes Psal. 136. 15. Livjathan is the name of the great whale-fish or sea Dragon so called of the fast joyning together of his scales as he is described Iob 40. 20. and 41. 6 c. and is used to resemble great tyrants here and in Isa. 27. 3. So the Chaldee expoundeth it the heads of Pharaohâ— mighty men in dry desarts that is to the wilde beasts of the wildernesse which might devoure the Egyptians after they were drowned and cast upon the shore Exod. 14. 30. The beasts may be called a people as Conies Pismires Locusts c. are called peoples and nations Prov 30. 25. 26. Ioel 1. 6. See also the notes on Psal. 72. 9. unlesse by these dwellers in dry places we understand the Israelites in the wildernesse to whom the spoile of the Egyptians was as meat as elsewhere they said of the Canaanites they are bread for us Num. 14. 9. This the Chaldee favoureth Vers. 15. didst cleave the fountaine bringing a well and streame of water to thy people out of the rockes Exod. 17. 6. Num. 20 11. Isa. 48. 21. Psal. 105. 41. rivers of strength that is strong rough or vehement rivers as the waters of Iarden were dried up that Israel might goe thorow Ios. 3. 15 17. The Chaldee Paraphrast addeth also the rivers Arnon and Iabok whereof see Num. 21. 14. Deut. 2. 37. Vers. 16. the light The Hebrew Maor is properly a lightsome body as is the Sunne Moone Stars c. Genes 1. 14 15. and here may be meant of the Moone as the Chaldee translateth it for the Sâ—â—e next followed For these God is else-where also celebrated Psal. 2 6. 7. 8. 9. Vers. 19. soule of thy turile-dove that is the life of thy Church called a turtle-dove for their danger to be preâ—ed upon by the wicked as before v. 8. being of themselves weake mo 〈…〉 ull and â—â—morous also for their faith and loâ—â—lty towards God and innocency of life In these respects aâ—â— doves mentioned Hos. 11. 11. Ezek. 7. 16. Isa. 38. 14. and 59. 11. Song 4. 1. and 6. 8. Matth. 10. 16. So the Chaldee explaineth it Give not the soules of them that teach thy law to the people which are like wilde beasts wilde company or wilde beasts as the Greeke translateth it meaning the cruell people like wilde beasts as the Chaldee saith The same word straight-way followeth for the Church or lively stocke of Christ. See the notes on Psal. 68. 11. 31. V. 20. the covenant which thou didst make with our fathers as the Chaldee addeth to explaine it it may be meant of the covenant with Abraham and his seed as is expressed Psal. 105. 8 9. 10. or which was made with Noah that the world should no more be drowned as once it was when it was full of cruelty Genes 6. 13. 17. 18. and 8. 21 22. which covenant the Prophets apply to the Church after Esa. 54. 9. the darknesses that is darke places as in Ps. 88. 7. and 143. 3. he meaneth that the base obscure places werefull of violence even folds or habitations of cruelty no cottage being free from the rapine of the enemies Darke places may be put for base or meare 〈◊〉 as in Prov. 22. 29. darke or obscure persons are the base sort The Greek here also translateth it darke persons meaning the vile gracelesse enemies Vers. 22. pleade thy plea defend thine owne cause see Psal. 35. 1. from the foole understand which thou sufferest from the foole or impious Nabal which word was also before v. 18. whereof see Psal. 14.