sepulchre Deut. 34. 6. R. Menachem and the Zohar on Gen. 47. Vers. 31. bowed himselfe namely unto God with thankfulnesse who had after other blessings given him now this assurance by Iosephs promise and oath that hee should be caried into Canaan the figure of the kingdome of heaven Therefore this particular is related by Paul as a testimony of Iakobs faith Heb. 11. 21. the beds head whereon hee lay in his age and weakenesse and on the head or bolster wherof he rested himselfe worshipping God The like is said of David in his old age that he bowed himselfe upon the bed when hee blessed God 1 King 1. 47. 48. The Hebrew Mittah a bed the Lxxij Greeke interpreters having a copie without vowels Mtth did read it Matteh which signifieth a staffe and so translated it whom the Apostle followeth saying on the top of his staffe Heb. 11. 21. which might also well be that hee helped himselfe by leaning on his staffe and resting on the bolster of the bed Howbeit the two Chaldee Paraphrasts and other Greeke versions save that of the Lxxij translate according to the vowelled Hebrew bed CHAP. XLVIII 1 Ioseph with his sonnes visiteth his sicke father 2 Iakob strengtheneth himselfe to blesse them 3 Hee repeateth the promise 5 Hee adopteth Ephraim and Manasseh Iosephs sonnes as his owne 7 Hee telleth him of his mothers grave 9 He blesseth Ephraim and Manasseh 17 He preferreth the yonger before the elder though it displeased Ioseph 21 He prophesieth the Israelites returne to Canaan and giveth Ioseph his portion therein ANd it was after these things that one said unto Ioseph Behold thy father is sicke and he took his two sonnes with him Manasses and Ephraim And one told Iakob and said behold thy sonne Ioseph commeth unto thee and Israel strengthned himselfe and sate upon the bed And Iakob said unto Ioseph God almighty appeared unto me in Luz in the land of Canaan and blessed mee And said unto me behold I will make thee fruitfull and multiply thee and give thee to be an assembly of peoples and will give this land to thy seed after thee for an eternall possession And now thy two sonnes which were borne unto thee in the land of Egypt before I came unto thee into Egypt they are mine Ephraim and Manasses as Ruben and Simeon shall bee mine And thy begotten issue which thou shalt beget after them shall be thine by the name of their brethren shall they be called in their inheritance And I when I came from Padan Rachel dyed by me in the land of Canaan in the way when yet there was a little-peece of ground to come to Ephrath and I buried her there in the way of Ephrath that is Bethlehem And Israel saw the sons of Ioseph and said who are these And Ioseph said unto his father they are my sonnes whom God hath given to me in this place and he said take them I pray thee unto mee and I will blesse them And the eyes of Israel were heavy for old-age he could not see and hee brought them neere unto him and he kissed them and imbraced them And Israel said unto Ioseph I had not thought to see thy face and loe God hath made me to see thy seed also And Ioseph brought them out from betweene his knees and hee bowed himselfe on his face to the earth And Ioseph tooke them both Ephraim in his right-hand toward Israels left-hand and Manasses in his left-hand toward Israels right-hand brought them neere unto him And Israel stretched out his right-hand and put it upon Ephraims head and he was the yonger and his left-hand upon Manasses head hee prudentlyguided his hands for Manasses was the first borne And he blessed Ioseph and said the God before whom my fathers Abraham and Isaak did walke the God which fed me since I was unto this day The Angell which redeemed mee from all evill blesse the lads and let my name bee called on them and the name of my fathers Abraham and Isaak and let them increase like fish into a multitude in the midst of the land And Ioseph saw that his father put his right-hand upon Ephraims head and it was evill in his eyes and hee held-up his fathers hand to remove it from on Ephraims head unto Manasses head And Ioseph said unto his father not so my father for this is the first borne put thy right-hand upon his head And his father refused and said I know it my sonne I know it hee also shall become a people and he also shall be great but truly his yonger brother shall bee greater then hee and his seed shall be a plentie of nations And he blessed them in that day saying In thee shall Israel blesse saying God put thee as Ephraim and as Manasses and he put Ephraim before Manasses And Israel said unto Ioseph Behold I dye and God will bee with you and will returne you unto the land of your fathers And I doe give unto thee one portion above thy brethren which I have taken out of the hand of the Amorite with my sword and with my bow Annotations THings Hebr. words one said or it was said so vers 2. Vers. 3. 〈◊〉 Luz called also Bethel see Gen. 28. 13. 19. and 35. 6. Vers. 4. give thee to that is make of thee an assembly that is a multitude see Gen. 35. 11. The Greek expounds it a synagogue or assemblie of nations the Chaldee of tribes Vers. 5. And now or as the Greeke translateth Now therefore From the former promises hee groundeth his blessings to Iosephs children as authorized of God hereunto and putteth them in minde of returning to the promised land before or untill I came which the Greeke translateth before so in Exod. 22. 26. mine as my next children and not my childs children so these two are made heyres by adoption with Iakobs sonnes and Ioseph hath a double portion the first birthright being taken from Ruben and given unto him Gen. 49. 3. 4. 1 Chron. 5. 1. 2. and of Ioseph are reckoned two-two-tribes both in the Prophets Evangelist Num. 1. 32. 34. Rev. 7. 6. 8. Vers. 6. name of their brethren of Ephraim and Manasses counted of their stocke and tribe as if they were their sonnes not their brethren For children are usually called by their fathers name not by their brethrens See after vers 16. So Ephraim and Manasses are adopted into Iosephs place as fathers of tribes that if Ioseph had ever begotten â—oe children they should have beene reckoned as born to Ephraim Manasses his sons Vers. 7. Padan or as the Greeke hath it Mesopotamia of Syria see Gen. 25. 20. This mention of Rachels death is to shew how by right the first birthright came to Ioseph her first borne shee being indeed Iakobs first and most lawfull wife Gen. 29. 18. c. a little piece of ground a little way see Gen. 35. 16. Vers. 9. take and bring them as the Greeke translateth See Gen. 15. 9.
1. 4. 16. and God raised up Iudges and defenders of Israel out of many severall tribes as the booke of Iudges sheweth Wherefore the Scripture taking occasion also by likenesse of name putteth one of these for another as a Sam. 7. 7. spake I a word with any of the tribes or scepters Shibtei of Israel whom I commanded to feed my people for which in 1 Chron. 17. 6. is written to any of the Iudges Shoptâ—i of Israel See also after in verse 28. Vers. 17. an addar or arrow snake this name in Hebrew Shephiphon is not elsewhere found in scripture It is a prophesie of a sudden and unexspected victorie which this tribe should get over their enemies overthrowing them by subtiltie as serpents naturally are prudent Gen. 3. 1. Fulfilled in Samsons dealings against the Philistims Iudg. 15. and 16. and when the tribe of Dan got Leshem or Laish for their possession Iudg. 18. But Moses compareth Dan to a Lyons whelpe Deut. 33. 22. The Chaldee paraphraseth thus There shall be a man that shall bee chosen and spring up out of the house of Dan the feare of him shall fall upon the peoples and he shall valiantly smite the Philistinis as a serpent as an addar he shall lye in wait by the path he shall slay the mighty men in the campe of the Philistims c. the horse heeles that is the house pillars on whose roofe 3000. persons were see Iudg. 16. 26. 27. 29. c. Vers. 18. thy salvation speaking to the Lord and desiring his salvation in Christ figured by Samson of whom the Angel said hee shall begin to save Israel Iudg. 13. 5. Matt. 1 21. The two Chaldee paraphrast explaine it thus Our father Iakob said I exspect not the salvation or redemption of Gedeon son of Ioash which is a temporall salvation nor the salvation of Samson sonne of Manoah which is a transitorie salvation but the salvation of Christ the sonne of David who shall come to bring unto himselfe the sonnes of Israel whose salvation my soule desireth Thus Simeon also calleth Christ Gods salvation Luk. 2. 30. Or Iakob might speake this to his son I exspect Iehovah to be thy salvation O Dan for this tribe generally and Samson in particular was sore oppressed by the enemies and their owne infirmities Iudg. 1. 34. and 18. 1. 30. and 16. 16 17. 21. c. Vers. 19. a troupe or band armie in Hebrew Gedud which hath allusion to Gads name that signifieth a troup Gen. 30. 11. Hee prophesieth of this tribes troubles by enemies that bordered upon them and of their victorie at last For they dwelling on the out side of Iordan Ios. 13. 8. were molested by the Ammonites there Iudg. 10. 7. 8. and after that againe the King of Ammon and his people possessed Gad and dwelt in his cities Ier. 49. 1. with troupe-overcame hee still runneth upon Gads name which was not for nought given him but signified his valour and victorie though late And Moses enlargeth this blessing comparing his dwelling to a Lyons that teareth the parts of his prey Deut. 33. 20. This was fulfilled when Gad with Reuben and Manasses all noble warriours warred with the Hagarims and other heathens and crying unto God in the battell were holpen and did overcome getting great spoiles and possessions 1 Chron. 5. 18. 19. 20. 21. 22. The Chaldee paraphrasts referre this to Gads going armed over Iarden before his brethren and returning to his land with great riches Ios. 4. 12. 13. and 22. 1. 2. 8. Ver. 20. Concerning Aser or Out of Aser who had his name of blisse and felicitie to him here is promised a blessed and fruitfull portion in the holy land described in Ios. 19. 24. c. bread that is food for bread is used for all meats See Gen. 3. 19. and 21. 14. and fat is used for the best and most excellent of any thing Gen. 4. 4. and 27. 28. The Chaldee saith Asers land shall be very good and he shall be nourished with Kings dainties Moses also inclaring this blessing sayd Aser shall dip his foot in oile Deut. 33. 24. Vers. 21. let loose and so light footed both to pursue enemies and escape danger Thus David signifying his deliverance sayd God had made his feet like bindes Psal. 18. 34. This may specially be referred to Barak a man of Naphtali who with his people went up on his feet against Siseraes yron charrets put them to flight pursued and destroyed them all Iudg. 4. 6. 10. 15. 16. Moses giveth Naphtali the fulnesse of Gods blessing and pointeth out his inheritance in the land Deut. 33. 23. To that the Chaldee referreth it here saying Naphtalies lot shall fall in a good land and his possession shall be fruitfull He had the sixt lot described in Ios. 19. 32. 39. goodly sayings Hebrew sayings of goodlinesse or of fairnesse that is faire and pleasing words Which in Baraks time was fulfilled when his prowesse caused that pleasant song which Deborah and he sang unto God for the victorie Iudg. 5. The Chaldee as before referres it to the prayses and blessings that they should utter for the good fruits of their land Vers. 22. son that is a bough or branch which springeth out of the tree as a sonne from the father the Greeke saith agrowing sonne so also the Chaldee paraphraseth Ioseph a growing sonne a sonne which shall be blessed as a vine that is planted by a well of waters Whatsoever commeth of or from another is in Hebrew called the sonne or daughter of the same as the yong of beasts birds c. GeÌ„ 18. 7. arrowes are called sonnes of the bow and of the quiver Iob. 41. 28. Lam. 3. 13. sparks are sonnes of the burning coale Iob. 5. 7. and the like And here the sonne or branch is twise named for Ioseph and of him came two tribes see Gen. 48. 56. Wherefore Moses nameth his two sonnes in Iosephs blessing Deut. 33. 17. vine this word understood in the Hebrew as often the like are Gen. 4. 20. and 25. 8. is expressed in the Chaldee and Thargum â—er◠〈…〉 my sayth I liken Ioseph my sonne to a vine planted by a well of waters that sendeth out her rootes to the deepes The scripture else-where signifieth increase of children by this similitude Psal. 128. 3. by a well by the waters whereof the vine is made fruitfull as Ezek. 19. 10. daughters that is the yong small and tender branches as the greater are before called sons The Chaldee expounds this also of Iosephs sons saying two tribes shall come forth of his sonnes and they shall receive their part and inheritance See Gen. 48. 5. c. over the wall under which the vine groweth This signifieth the abundant encrease of Iosephs sons Ios. 17. 17. Vers. 23. archers Hebrew arrow masters whereby also seemeth to be meant skilfull archers as the Chaldee calleth them strong men See Gen. 37. 19. These were Iosephs brethren that hated and sold him into Egypt Gen.
21. 19. compared with 1 Chr. 20. 5. yet the event and history after sheweth that the Canaanites also were indeed under this curse when the Israelites conquered their land And that Noe pronounced this judgement by Gods spirit But Cham is not exempted hereby from the curse although his sonne be named as Sem is not exempted from the blessing in the next verse where Iehovah his God is named So Iakob is said to blesse Ioseph Gen. 48. vers 15. when Iosephs children had their blessing verse 16 c. And the curse of the wicked reacheth unto the fruit of their body Deut. 28. 18. a servant of servants that is a most base and vile servant the Chaldee saith a working servant Canaans name did also portend his condition being of Canagh to humble bow or presse downe And as servitude is here brought upon men for a curse so the Scriptures under the name of servants signifying sinfull men doe shut such out from the kingdome of God Ioh. 8. 34. 35. Gal. 4. 30. 31. Among the Heathens also such an estate was counted miserable God taketh away halfe the understanding of those men that are brought into servitude saith Plato in his 6 booke of Lawes from Homer Vers. 26. the God of Sem under this Sem also himselfe receiveth a blessing for blessed is the people whose God Iehovah is Psal. 144. 15. and eternall life is implyed herein for God hath prepared for them a City of whom hee is not ashamed to bee called their God Heb. 11. 16. and Sem is the first man in Scripture that hath expresly this honour By the God of Sem also may bee meant Christ who came of Sem according to the flesh but is also God over all blessed for ever Amen Rom. 9. 5. Sem by interpretation is a Name which is also used for renowme Gen. 6. 4. and Christ hath a name above every name whereat all knees bow Phil. 2. 9. 10. servant to them or to him that is to Sem and Iaphet and specially to Sem the Hebrew signifieth both them and him So in the verse following the Chaldee translateth to them the Greek his servant Vers. 27. perswade or shall perswade or as the Greeke and Chaldee translate it inlarge The originall word properly signifieth to perswade entise or allure by faire and kind words and is applied to Gods drawing of men unto him by the Gospell Hos. 2. 14. and in the Hebrew there is allusion to his name Iaphth le Iepheth Perswade the perswasible It meaneth by fayre alluring words to perswade unto faith and obedience and so is a prophesie or prayer that the Gentiles which come of Iapheth should be brought to the faith of the Gospell This word of perswading is often used for drawing men to Christ Act. 17. 4. and 18. 4. and 19. 8. and 28. 23. 24. and it is the speciall worke of God Ioh. 6. 44. Act. 11. 18. Inlarging also is not only of roomth to dwell in which may be implyed in this blessing of Iapheth who had moe sons then either Cham or Sem but oftentimes of the heart by wisdome love and comfort as in 1 King 4. 29. 2 Cor. 6. 11. Esa. 60. 5. But it is another Hebrew word in those places hee may dwell or and hee shall dwell in the tents of Sem that is be united with the Churches of the Iewes the posterity of Sem which was fulfilled when the Gentiles became joynt heyres and of the same body and joint partakers of Gods promise in Christ the stop of the partition wall being broken down c. Ephes. 3. 6. and 2. 14. 19. Although it may further imply the graffing of Iaphets children into the stocke of the Church when Sems posterity the Iewes should be cut off as Paul sheweth in Rom. 11. 11. 12. 15. 17. c. So the Reubenites are said to dwell in the Hagarims tents after the Hagarims were subdued and falne 1 Chron. 5. 10. The Church of Christ is here and often called Tents or Tabernacles which are a flitting and movable dwelling because such is our estate on earth here we have no continuing City but wee seeke one to come which hath foundations c. Heb. 13. 14. and 11. 9. 10. So the tents of Iudah Zach. 12. 7. signifie the Church and the tents of Iakob Mal. 2. 12. and the tents of the Saints Rev. 20. 9. The Hebrew Doctors have gathered from this prophesie that they should speake in Iaphets tongue which in the ages following was the Greeke within the tents of Sem Thalmud Hierosol in Megilah This was fulfilled by the Apostles speaking and writing the Gospell in Greeke Vers. 29. he died in the yeere from the worlds creation 2006. and did see Tharah the father of Abram the tenth generation after him before his death CHAP. X. 1 The generations of Noes three sonnes after the Flood 2 The sons of Iaphet 6 The sonnes of Cham 8 amongst whom is Nimrod the mighty hunter and King 15 and the twelve families of Canaan 19 the borders of their land 21 The sonnes of Sem father of the Hebrewes ANd these are the generations of the sonnes of Noe Sem Cham and Iapheth and unto them were borne sons after the Flood The sonnes of Iapheth Gomer and Magog and Madai and Iavan Th 〈…〉 and Meshec and Thiras And the sons of Gomer Ascanaz and Riphath and Thoga 〈…〉 And the sons of Iavan Elisa and Tharsis Kitim and Dodanim Of these were the Iles of the nations divided in their lands every man after his tongue after their families in their nations And the sonnes of Cham Cush and Mizraim and Phut and Canaan And the sons of Cush Seba and Havilah and Sabtah and Regmah and Sabtaca and the sonnes of Regmah Sheba and Dedan And Cush begat Nimrod he began to be a mighty-one in the earth He was mighty in hunting before Iehovah therefore it is said As Nimrod mighty in hunting before Iehovah And the beginning of his Kingdome was Babylon and Erech and Acad and Chalneh in the land of Shinar Out of that land went-forth Assur and hee builded Niniveh and Rechoboth the citie and Calach And Resen betweene Niniveh and Calach the same is a great City And Mizraim begat the Ludims and the Anamims and the Lehabims and the Naphthuchims And the Pathrufims and the Casluchims from whence came out the Philistims and the Caphthorims And Canaan hee begat Sidon his first-borne and Cheth And the Iebusite and the Amorite and the Girgasite And the Evite and the Arkite and the Sinite And the Arvadite and the Samarite and the Chamathite and afterward were the families of the Canaanite spred abroad And the border of the Canaanite was from Sidon as thou commest to Gerar unto Gaza as thou commest to Sodom and Gomorrha Admah and Seboim unto Lashah These are the sonnes of Cham after their families after their tongues in their lands in their nations And there was borne also to Sem himself the father
mee I pray thee of thy sonnes Mandrakes And she sayd unto her Is it a small matter that thou hast taken my husband and wouldest thou take my sonnes Mandrakes also And Rachel sayd therefore he shall lye with thee to night for thy sons Mandrakes And Iakob came out of the field in the evening and Leah went-out to meet him shee said thou shalt come in unto me for hiring I have hired thee with my sons Mandrakes And he lay with her that night And God heard Leah and she conceiued and bare unto Iakob the fift son And Leah sayd God hath giuen me my hire for that I gave my hand-maid to my husband and shee called his name Issachar And Leah conceived again and she bare the sixt son unto Iakob And Leah sayd God hath endowed mee with a good dowrie now will my husband dwell with me because I have borne unto him sixe sonnes and shee called his name Zebulun And afterward she bare a daughter and she called her name Dinah And God remembred Rachel and God heard her and opened her wombe And she conceived and bare a son and said God hath gathered away my reproach And she called his name Ioseph saying Iehovah will adde to mee another son And it was when Rachel had borne Ioseph that Iakob said unto Laban Send me away and let mee goe unto my place and to my land Give me my wives and my children for whom I haue served thee and let me goe for thou knowest my service which I have served thee And Laban sayd unto him I pray thee if I haue found grace in thine eyes I haue learnedby-experience that Iehovah hath blessed me for thy sake And he said Expresly name thy wages unto me and I will give it And he said unto him Thou knowest how I have served thee and how thy cattell hath been with me For it was little which thou haddest before me and it is encreased to a multitude and Iehovah hath blessed thee at my foot and now when shall I also do for my owne house And he said what shall I give unto thee And Iakob said thou shalt not give unto mee any thing if thou wilt doe for me this thing I will turne againe I will feed thy flocke I will keepe them I will passe through all thy flocke to day remoueing from thence every lambe speckled and spotted and every brown lambe among the sheepe and the spotted and speckled among the goats and it shall be my wages And my justice shall answer for me in time to come when it shall come for my wages before thy face every-one that is not speckled and spotted amongst the goats and browne amongst the sheepe that shall bee counted stolne with me And Laban said behold I would it might bee according to thy word And he removed in that day the hee-goates that were ring-straked and spotted and all the she goates that were speckled and spotted every-one that had some white in it and every browne one amongst the sheepe and he gave them into the hand of his sonnes And he set three daies way betwixt him selfe and Iakob and Iakob fed the rest of Labans flocks And Iakob tooke unto him the rods of green white-poplar and of nut-tree and of plantane-tree and pilled in them white strakes with making bare the white which was on the rods And he set the rods which he had pilled in the gutters in the troughes of waters when the flocks came to drinke before the flocks that they might conceive when they came to drinke And the flockes conceived before the rods and the flockes brought forth ring straked speckled and spotted-ones And the lambs Iakob separated and gave the faces of the cattell toward the ring-straked and all the browne among the cattell of Laban and hee put his owne flockes by themselves-alone and put them not unto Labans cattell And it was whensoever the lustie cattell conceived then Iakob put the rods before the eyes of the cattell in the gutters that they might conceive among the rods And when the cattell were feeble he put them not so the feeble were Labans and the lustie Iakobs And the man encreased most exceedingly and hee had many flocks and women-servants and men-servants and camels and asses Annotations ENvied One word in the originall is for envie zeale and jealousie taken somtime in the good part somtime in the evill as in this place It is a stronger affection then wrath or anger Pro. 27. 4. a work of the flesh Gal. 5. 21. 1 Cor. 3. 3. sons some son or child or else I dye or and if not I am a dead woman The like phrase was before in Gen. 20. 3. Through fretfulnes impatience she should kill her selfe fot envie is the rottennesse of the bones Prov. 14. 30. whereas she ought to have sought unto the Lord as did Isaak Gen. 25. 21. Ver. 2. in Gods stead who only can give children 1 Sa. 2. 5. 6. Ps. 113. 9. 127. 3. So the Chaldee paraphraseth Askest thou sons of me shouldest thou not not aske theÌ„ of the Lord fruit that is as the Chaldee expoundeth the child of thy bowels So al childâ—eÌ„ are called the fruit of the womb Deut. 7. 13. Ps. 127. 3 even Christ himself according to the flesh Lu 1. 42 Ver. 3. and she shal or that she may bear upon my knees meaning children that might be brought up nused on her knees as her own so Gen. 50. 23. Hereupon she calleth Bilhahs children hers v. 6. shal be builded that is shal have children as the Gr. translateth See Gen. 16. 2. where the like was spoken by Sarah V. 4. to wife or for a wife The like is said of Agar who yet was but a secondary wife or concubine see Gen. 16. 3. 22. 23. So this Bilhah or Balla as the Greek writeth her is called a concubine Gen. 35. 22. The like is to be minded for Zilpah in vers 9. Ver. 6. judged This word when it respecteth the godly sometime meaneth chastisement and affliction for sin 1. Cor. 11. 32. somtime deliverance out of their affliction as 1 Sa. 24. 15. 2 Sam. 18. 19. Both may be implyed here heard my voice received my prayer saith the Chaldee paraphrase so in v. 17. and 22. By this it appeareth that faith vertues were mixed together with the infirmities of these holy persons So after in v. 17. Dan that is by interpretation Iudging so named of Gods judging that is helping delivering her Afterward his name is applyed to the Iudging that should be among his children Gen. 49. 16. V. 8 Wrastlings of God that is divine vehement wrastlings very great and earnest endevours both with God in prayer and by all other meanes that she could as wrastling is a writhing turning every way to prevaile by might or slight The name of God is added to things for excellency sake see GeÌ„ 23. 6. The Greek translateth it God hath holpen me I have beene
which were dead as Leah herselfe also was Vers. 16. Ziphion called also Zephon Num. 26. 15. and here in Greek Saphon Suni in Greek Sannis Ezbon called also Ozni Num. 26. 16. in Greeke here Thasoban Eri in Greeke Aedeis Arodi called Arod Numb 26. 17. in Greeke Aoredes Vers. 17. Iisvah in Greeke Iesova This mans name and familie is wanting in Num. 26. 44. Beriah in Greeke Baria and Sara their sister Vers. 19. wife so called rather then the rest because Iakob purposed to maried her onely and loved her best see Gen. 29. 18. 30. Vers. 20. priest or prince see Gen. 41. 45. The Greeke saith Priest of Heliopolis Ephraim Here the Greeke translation addeth these words And the sonnes of Manasses whom his concubine Syrabare unto him were Machir And Machir begat Galaad And the sonnes of Ephraim Manasses brother were Sutalaam and Taam and the sonnes of Sutalaam Edem This is not in the Hebrew of Moses but was translated by the Greeke interpreters from 1 Chron. 7. 14. 20. unto this place by reason of that speech in Gen. 50. 23. that Ioseph saw his children to the third generation And having added these five sonnes and nephewes they doe summe up all in verse 27. to be 75. soules where the Hebrew hath but 70. and the new testament also alleageth that number 75. in Act. 7. 14. following the Greeke as it doth elsewhere for Cainan in Luk. 3. as is observed on Gen. 11. 12. Vers. 21. Belah in Greeke Bala he was the eldest of his sonnes 1 Chron. 8. 1. Becher in Greeke Chobor he was not the second but seemeth to be the fourth sonne called Nohah 1 Chron. 8. 2. neither is his name or family reckoned in Numb 26. 38. but in 1 Chro. 7. 8. there is mention of his children Ashbel in Greeke Asphel hee was the second sonne by birth 1 Chro. 8. 1. called also Iediael 1 Chron. 7. 6. and is named as second in Num. 26. 38. Gera the Greek translation addeth and the sons of Bala were Gera. c. which seemeth to be taken from 1 Chron. 8. 3. where one Gera is made son of Belah But how Benjamin being himselfe so yong should now have a sons son is hard to comprehend Moreover in Numb 26. 38. there is no mention of Gera neither was he Benjamins third sonne but Achra 1 Chron 8. 1. called here Aechi Naaman in Greeke Noeman in 1 Chron. 8. 4. one of this name is sonne to Belah as the Greeke translation maketh this here see also Num. 26. 40. Aechi in Greeke Eigcheim called also Achiram Num. 26. 38. Achrah the third son of Benjamin 1 Chro. 8. 1. Rosh of this man there is no mention in Num. 26. 38. but in 1 Chro. 8. 2. he seemeth to be named Rapha the fift son who was father to Palti one of the spies sent to view the land of Canaan Num. 13. 10. who for his slanderous report dyed with the rest of a plague before the Lord Num. 14. 36. 37. and so it may be none of his family was left to be reckoned in Num. 26. Muppim in Greeke Mamphein called also Shupham Num. 26. 39. and Shuppim 1 Cron. 7. 12. Huppim called Hupham Numb 26. 39. in Greeke Opheimeim Ard The Greeke saith And Gera begat Arad In Numb 26. 40. Ard seemeth to be the sonne of Belah Vers. 22. were borne Hebr. was borne so in Gen. 35. 26. fourteene the Greeke saith eighteene by reason of that addition forementioned in v. 20. yet here faileth one in the summe The Chaldee agreeth with the Hebrew Vers. 23. sonnes that is one Sonne which was all that Dan had So in vers 7. daughters for one daughter Change of number is often in the Hebrew As tribes of Benjamin 1 Sam. 9. 21. Sepulchres 2 Chron. 16. 14. sonnes for sonne Gen. 21. 7. Num. 26. 42. 2 Chro. 24. 25. theeves for one of them Matth. 27. 44. Luk. 23. 39. 43. asses Zach. 9. 9. for an asse Matth. 21. 5. he sate upon them Matth. 21. 7. for which in Mark 11. 7. is written he sate upon him Chushim called also Shuham Num. 26. 42. In Greeke Asom Vers. 24. Iachziel c. in Greeke Asel and Gouni and Issachar Sillem or Shillem called also Sallum 1 Chron. 7. 13. in Greeke Sullem Vers. 26. his thigh that is his body or loynes of his seed a modest manner of speech so Exod. 1. 5. sixtie and sixe so also the Greeke here is This number is beside Iakob himselfe with whom they came Vers. 27. two soules these words the Greek translation doth omit having added more in verse 20. came understand with Ioseph and his sonnes who were there before seventie with Iakob and Ioseph in the summe The Greeke translateth seventie five and so Stephen alledgeth the number Acts 7. 14. the cause is before touched in verse 20. The like is in Exod. 1. 5. But in Deut. 10. 22. the Lxxij Greeke interpreters as well as the Hebrew have but 70 soules Which manifesteth the Hebrew text here to be exact and the five to bee added by the translators The Hebrew Doctors say that things beneath doe mystically signifie things above and these 70 soules signified the 70 Angels that are about Gods glorious throne the Presidents over the seventie nations R. Menachem on Gen. 46. See also the notes on Deut. 32. 8. In that Abrahams seed in 215. yeeres were but 70. soules it sheweth the slow and small increase of the church at the beginning But in 215. yeeres more they were multiplied to sixe hundred thousand men besides women and children Exod. 12. 37. Num. 1. 46. Hereupon Moses said Thy fathers went downe into Egypt with 70. soules and now Iehovah thy God hath made thee as the starres of heaven for multitude Deut. 10. 22. Vers. 28. to informe or to teach that is that hee might informe or teach him And it may be understood both that Iudas might informe Ioseph of his fathers comming and especially that Ioseph might informe and teach where Iakob should abide at Goshen when there hee came and so as the Chaldee translateth it to prepare before him Likewise Thargum Ierusalemy expoundeth it to prepare a place for him wherein to dwell in Goshen before him that is before himselfe came to Goshen so the phrase sometime meaneth as Gen. 30. 30. or to his face that is to meet him so the Greeke translateth he sent Iudas before him unto Ioseph to meet him at Heroopolis in the land of Ramesses Vers. 29. bound that is ordered and made ready as the Chaldee expounds it tying and coupling the horses in it So Exod. 14. 6. 1 King 18. 44. The Greeke translateth joyned presented himselfe or was seene appeared this was to honour his father The same word is used in the law for mens appearing or presenting themselves unto the Lord Exod. 23. 17. still or yet that is a good while and as the Greeke translateth with much weeping Vers. 30. let me dye that is I am
Nazirite walke together in the way light upon a dead the Nazirite must goe about to bury him for his holinesse is not perpetuall and the Priest may not defile himselfe though he be but a common priest If there be the high Priest and a common priest then the common priest is to defile himselfe and whosoever is before his fellow in dignity is to bee after him in pollution And if the second chiefe priest with the priest that is anointed for the war Deut. 20. 2. doe light upon a dead hee that was anointed for the warre must be defiled and not the Sagan or second chiefe priest Maimony ibidem ch 3. sect 8. 9. Vnto this Law that the high Priest might not defile him-selfe for his parents or children the words in Moses blessing of tribe of Levi seeme to have refâ—rence Who saith of his father and of him mother I respect him not and his brethren hee acknowledgeth not and his sonnes he knoweth not c. Deut. 33. 9. Compare also Lev. 10. 2. 7. Ver. 12. goe out of the Sanctuary to weet in the time when he should serve there And this Law was not for the high Priest only but for all priests who if any of their friends there died or tidings of the death of any came unto their eares might not therefore depart and leave off their ministration upon paine of death Lev. 10. 7. So the Hebrewes explaine it A priest that goeth out of the Sanctuary in the time of service onely is guilty of death whether he be the high priest or a common priest Levit. 10. 7. So that which is said of the high Priest in Lev. 21. 12. AND HE SHALL NOT GOE OVT c. is not but for the time of service onely that hee shall not leave his service and goe out If it be so why is this warning repeated for the high Priest Because a common priest which is in the Sanctuarie in his service and he heareth of death of one for whom he is bound to mourne though he may not goe out of the Sanctuary yet he serveth not because he is sorowfull and if he serve when he is sorowfull by the law he prophaneth his service whether it be about the sacrifice of a particular person or the sacrifice of the congregation But the high Priest serveth when he is sorrowfull for it is said Neither shall hee goe-out of the Sanctuary nor prophane the Sanctuary as if he should say hee shall continue and serve the service that he is imployed in and it is not prophaned But though the high Priest serveth when hee is sorrowfull yet is it unlawfull for him to eate of the holy things as it is written in Lev. 10. 19. Had I eaten the Syn-offring to day should it have beene good in the eyes of the LORD So neither hath he a portion to eat at evening Maimony in Biath hamikdash ch 2. sect 5. 6. 8. nor prophane the Sanctuarie the Greeke expoundeth it nor prophane the sanctified name of his God the crowne the anointing oile This may be understood of two things of the golden plate which is called Nezer 2 Crowne Exod us 29. 6. and of the Anointing oile both which were upon him Or the later explaineth the former and the Oile is called Nezer a Crowne or Separation because by it he was separated from other men and other Priests Thus the Greeke translateth it the holy oile the anointing of his God is upon him V. 13. a wife in her virginities that is a wife that is a virgin as the Greeke translateth it Three women are unlawfull for all Priests the divorced the whore and the prophane and the high Priest is forbidden foure the three forenamed and the widow Whether it be the high Priest which is anointed with the anointing oile or ordained in the priestly garments and whether it be the priest that serveth or the great Priest that serveth in his place in stead of the high Priest when hee is pollured called the second Priest 1 King 2. 28. and likewise the Priest anointed for the warre Deut. 20. 2. they all are commanded to mary virgins and forbidden to mary widowes Maimony in Issurei biah chap. 17. sect 1. The high Priest was a figure of Christ Heb. 3. 1. his wife which was to bee a virgin was a figure of the Church which is to be chast pure holy as the Apostle writeth to the Church of Corinth I have espoused you to one husband that I may present you a chast virgin to Christ 2 Cor. 11. 2. See also Rev. 14. 4. V. 14. a widow whether she be a widow after betrothing or after mariage she is forbidden him Maimony in Issure Biah chap. 17. sect 11. a virgin of his peoples that is either of the tribe of Levi or of any other tribe of Israel as Iehojada the Priest maried Iehoshabeath the daughter of King Iehoram of the tribe of Iudah 2 Chron. 22. 11. So in Ezekiel 44. 22. it is said of the Priests they shall take maidens of the seed of the house of Israel And in the Hebrew canons Priests and Levites and Israelites may lawfully goe in that is marry one with another and that which is borne goeth after the male that is if the father bee a Priest or Levite the childe is a Priest or Levitc if the father be a common Israelite the childe is a common Israelite though born of a Priests daughter Maimony in Issure biah ch 19. sect 15. Vers. 15. not prophane his seed which he should doe by marying with any of those forbidden him that his sonnes after him might not execute the priests office because they were borne of an unlawfull mother A priest that goeth in to a divorced woman or an whore and an high priest that goeth in to them or unto a widow those are made profane women for ever and if hee beget a sonne of her that which is borne is prophane Maimony in Issureibiah ch 19. sect 3. Therefore the magistrates punished the priests that maryed and lay with any unlawful woman Every priest that marieth any of the three women in vers 7. and lyeth with her is to be beaten An high priest that goeth in to awidow is to be beaten If an high priest marry a widow and lye with her hee is to bee beaten twise once for transgressing this HE SHALL NOT TAKE A WIDOW and once for this HE SHALL NOT PROPHANE And whether he be an high priest or a common priest that marâ—eth any of those for bidden women if hee lye not with her he is not beaten And in every place where he is to be beaten she is to be beaten Every priest that goeth in to an heathen woman is to bee beaten as for an whore A woman that hath beene a widow and hath beene divorced and hath beene made prophane and hath beene an whore and an high priest goeth in afterward unto her he is to be beaten foure times for lying with her once Like judgement
or men of strength are mustered to teach what wee ought all to be in Christ even strong in the Lord and in the power of his might putting on the whole armour of God that we may be able to stand against the wiles of the Devill c. Ephes. 6. 10 11 12 13. So the Church in her travaile bringeth forth a male or manchilde Revel 12. 5. Esai 66. 7 8. V. 4. a man of every tribe Hebr. a man a man of or for a tribe So there were twelve Princes besides Moses and Aaron fourteene in all as in the Christian church there were twelve Apostles besides Paul and Barnabas head that is chiefe ' or ruler V. 5. Of Reuben understand from the 10. verse Of the sonnes of Reuben and so the Greeke explaineth it Of those of Reuben Elizur in Greeke Elisour As the Patriarchs had their name significant in their owne tongue given them upon speciall occasion and applied some of them to spirituall use as is to be seene in Gen. 29. 32. c. 30. 6. c. 49. 8. c. so their posteritie had names of good notation and use though the speciall occasions are not noted As Elizur signifieth The Rock Christ is my God and his father Shedeur The light of the Almightie V. 6. Of Simeon Gr. Of those of Simeon that is of his sonnes and so the rest which follow Shelumiel in Greeke Salamiel son of Sourisadai By interpretation Shelumiel signifieth God is my recompense Zurishaddâ—i The Almighty is my Rock V. 7. Naasson so the Greeke writeth him here and in Mat. 1. 4. in Hebrew Nachshon by interpretation Experiment and Amninadab My people â—sâ—oble V. 8. Nethaneel i. The gift of God in Greeke Nathanael and so the name is written in Ioh. 1. 46 47. V 9. Zabulon Hebr. Zebulun Eliab by interpretation My God is the Father Helon or Chelon in Greeke Chailon he hath his name of strength V. 10. Ammihud Hebr. Gnammihud written in Greeke Semioud so in NuÌ„ 7. 48. the Hebrew letter Gnajin being sounded like S after the Chaldee manner as Begnor Numb 22. 5. is Bosor in 2 Pet. 2. 15 Ammihud signifieth My people hath the Glory and Elishama My God hath heard Gamaliel so the Greeke pronounceth him here and in Act. 5. 34. in Hebrew Gamliel that is God is my reward Pedahzur in Greeke Phadasour by interpretation The Rocke Christ redeemeth V. 11. Abidan that is My Father is the Iudge Gideoni in Greeke Gadaioni The cutter downe a warlike name V. 12. Ahiezer or Achiezâ—r The brothers help Ammishaddai in Greeke Amisadai The peoplâ— of the Almightie V. 13. Pagiâ—l in Greeke Phagaiel by interpretation God hath met me The same word is applied to Christs intercession in Esai 53 12. V. 14. Eljasaph that is God hath added it hath affinitie with Iosephs name Deguel in Greeke Dagouel afterward he is named Reguel Num. 2. 14. Deguel signifieth Know God as Reguel The friend of God V. 15. Naphtali in Greeke Nephthaleim and so his name is written in Mat. 4. 15. Here the order of the tribes as the Princes were chosen out of them may be viewed thus Sonnes of Leah 1. Reuben 2. Simeon 3. Iudah 4. Isachar 5. Zabulun Of Rachel 6. Ephraim 7. Manasses 8. Benjamin 9. Dan The 1. sonne of Billa Rachels maid 10. Aser The 2. sonne of Zilpha Leahs maid 11. Gad The 1. sonne of Zilpha 12. Naphtali The 2. sonne of Billa Reuben is first for being Israels first borne Gen. 46. 8. Then Simeon his nexâ— brother Levi is omitted because that tribe was to be numbred by it selfe not with the other Numb 1. 47. 49. yeâ— of that tribe was Moses and Aaron chiefe numberers of the people verse 3. Iudah Isachar and Zabulon were Leahs next sonnes in order reckoned here as in Exod. 1. 2 3. and in their precious stones Exod. 28. Ioseph Rachels first-borne hath the first birth-right that is a double portion so oâ— him are two tribes 1 Chron. 5. 1 2. Gen. 48. 5 6. Ephraim the younger sonne of Ioseph is set before his elder brother Manasses according 〈◊〉 Iakobs disposition in Gen. 48. 19 20. and God made him standard-bearer Num. 2. 18. and â—â—ese with Benjamin the free womans children are set before all the handmaids sonnes as being the most noble Dan is the first of all the bondwomens seed both in birth Gen. 30. 6. and in the high Priests Ephod Exod. 28. and is one of the standard bearers Num. 2. 25. Aser the second sonne of Zilpha is contrary to the usuall order in Exod. 1. 28. named next to Dan Bilhahs sonne for he was next to his standard in pitching about the Tabernacle Num. 2. 25. 27. Gad as he was the first-borne of Leahs handmaid so was he preferred to the higher place being now joyned unto the standard of Reuben Numb 2. 10. 14. So Nathtali remaineth for the last place as he was the l 〈…〉 of the tribes that camped about the Tabernacle Num. 2. 29. Thus Gods wisdome appeareth in naming the tribes according to the present occasion of their imployments that all things might be ordered in peace for he is not the author 〈◊〉 confusion but of peace as in all churches of the Saintâ— 1 Cor. 14. 33. V. 16. the called or the renowmed that is states men such as were men of renowne for age and wisdome and called to consult about matters of state see Numb 16. 2. Sol. Iarchi on Num 7 2. saith these were the officers over them in Egypt which had beene beaten for them Exod. 5. 14. princes or rulers Nasi 〈◊〉 prince captaine or ruler is so named of lifting up or easing the burdens of the people by their government as Num. 11. 17. Exod. 18. 22. or of being liâ—ted up and preferred above the people heads or captaines of thousands in Greeke Chiliarchs 〈◊〉 the thousands that is of the bands or companies which consisted every one of a thousand men for so the tribes were divided into thousands hundreds fifties and tens with captaines over them Exod. 18. 21. 25. Whereupon such a company and their generation is called a thousand as in Iuag. 6. 15. my thousand is poore in Manasseh where the Chaldee translateth it my family So Bethleem 〈◊〉 towne is called one of the thousands of Iudah 〈◊〉 5. 2. where the Greeke which the holy Ghost alloweth in Mat. 2. 6. translateth the Rulers or Governours V. 18. the second moneth called Ziv with us Aprill as is noted on v. 1. So this assembling was at the new Moone which signified a renewing or change of the peoples state and order and on the same day that God spake unto Moses out of the Tabernacle v. 1. they declared their genealogies of what tribe and familie every man came or they were genealogized that is were mustered by Moses and the Princes according to their genealogie and pedegree So the Greeke translateth they were visited or mustered their polles in Greeke their heads as in vers 2.
escape so here they 〈…〉 ped about Gods sanctuarie for the safety the 〈…〉 According to which type the Christian chu 〈…〉 described in Reu. 4. 2. 4. c. where th 〈…〉 Throne in the middest answerable to the Tab 〈…〉 cle and Temple called Gods throne in Ezâ—◠〈…〉 and round about the throne are foure 〈…〉 thrones which is double the numb 〈…〉 twelve tribes here camping because th 〈…〉 increased under the gospel and the pl 〈…〉 tents enlarged Esai 54 2. And be 〈…〉 throne and the circuit round about the 〈◊〉 are foure liuing creatures full of eyes c. 〈◊〉 4. 〈◊〉 the watchmen or ministers of the church 〈…〉 betweene the Lords Tent and the tents 〈…〉 the Levites camped in foure quarters wher 〈…〉 Num. chap. 3. and c. 1. v. 50. Herâ—upon the c 〈…〉 is described to be those that are 〈…〉 Lord Psal. 76. 12. V. 3. foremost or on the â—â—re part 〈…〉 loweth eastward or towards the Sun 〈…〉 the East is said to be before and the West 〈…〉 Esai 12. the South is called the 〈…〉 world Psal. 89. 13. and the North the 〈…〉 which Iob describeth by these names in Iob 23. 8 9. So R. Sol. Iarchi noteth on this place foremost or before is the east quarter and the west is called behinde the captaine or the Prince ruler as in Num. 1. 16. so after in this chapter Iudah the father of our Lord Christ after the flesh Luk. 3. he as he was most in number of all the tribes Num. 1. 27. so as a Lion whom none durst rouse up Gen. 49. 8 9. he is the chiefe standard-bearer and chiefe captaine of all the captaines of Israel camping in the first place as did Moses and Aaron the chiefest of the Levites in the same quarter betweene Iudah and the sanctuarie Numb 3. 38. Also when they marched Iudah went foremost Num. 10. 14. And after Iosuahs death Iudah went first up to fight against the Canaanites Iudg. 1. 1 2. He figured Christ the Lion of the tribe of Iudah who also is Michael that with his Angels fighteth against the Dragon and goeth before his heavenly armies Rev. 5. 5. and 12. 7. and 19. 11. 14. V. 5. Issachar and with him Zabulon vers 7. both younger brothers to Iudah that they might the more willingly be under his regiment all of them sonnes of Leah the free woman placed in this first quarter V. 7. The tribe of Zabulon understand from v. 5. shall encampe next so the Greeke explaineth it And they that encampe next c. So in vers 14. 22. 29. V. 9. an hundred thousand c. the greatest number of warriers by many were in this first quarter where Iudah was standard-bearer almost thirty thousand moc than in any other quarter The next in number to him was the last squadron where Dan bare the standard so they that went foremost and came hindmost had the greatest armies for the more safetie of the Sanctuarie which matched in the middest and of all Israel The number of every one may be viewed thus 1. In the campe of Iudah 186400. East 2. In the campe of Reuben 151450. South 3. In the campe of Ephraim 108100. West 4. In the campe of Dan 157600. North. set forward first or march and journey first when the host removeth Num. 10. 14. as they encamped in the first place Eastward before the doore of Gods Tabernacle V. 10. Southward the order proceedeth from East to South and so to the West North according to the course of the Sun and climates of the world And this second place is given to Reuben because he was the first borne though he lost his first birth-right Gen. 49. which Iudas and Ioseph had shared betweene them and he is put downe to the second place V. 12. Simeon Next brother to Reuben and of the same mother with whom is joyned God the first-borne of that mothers maid Zilpha vers 14. both for to keepe them the more easily in subjection and to nourish brotherly love V. 14. Reguel in Greeke Rago 〈…〉 hee was before called Deg 〈…〉 Num. 1 14. because theâ—â— Hebrew letters are like one another and often changed as is noted on Gen. 4. 18. V. 16. second in the second place see Num. 10. 18. V. 17. Tent of the congregation in Greeke the Tent of the Testimony the sanctuarie of God which was to set forward in the midst of the campes both to shew Gods presence among them and the honour againe that they should doe unto him As it is written of the church God is in the midst of her she shall not be moved Psal. 64. 5. See also Song 3. 7 8. The manner and order of carying the Tabernacle is shewed in Num. 10. 17 c. the campe the order of the Levites camping is shewed in Num. 3. their marching in Num. 10. V. 18. Ephraim he the younger brother is standard-bearer before his elder Manasses as Iakob prophesied his superioritie Gen. 48. 14. 20. sea-ward that is as the Chaldâ—â— expounds it Westward see the notes on Gen. 12. 8. V. 20. Manasses and next him Berjamin v. 22. so all Rachels sonnes encamped together on the west quarter of the Sanctuarie V. 24. an hundred thousand c. this was the smallest number of all the armieâ— almost 80 thousand fewer than in the standard oâ— Iudah v. 9. V. 25. Dan He was the first borne of the handmaids children and Iakobs fist sonne Gen. 30. 6. and by prophesie he was to judge his people as the other tribes Genes 49. 16. so God here appointeth him the standard and hee hath the greatest number of warriers saving Iudas V. 27. Aser the youngest sonne of the other handmaid Zilpha yet set next unto Dan as is noted on Num. 1. 15. with whom Naphtali Dans brother is joyned v. 29. so the three handmaids children were in the Northerne and hindmost quarter that in Gods ordering of the Tribes his wisdome might appeare We may behold the order of the Lords armies as they encamped thus 1. IVDAH Isachar and Zabulon in whose camps were 186400 warriours The Sanctuary and the Courtyard about it were in a long square twice so long as they were broad as their description in Exod. 26. and 27. sheweth But in what forme the campe of Israel was the Scripture expresseth not save that it was round about the Tabernacle Num. 2. 2. It is likely therefore to be in a square and so many thousand tents as Israel had could not be pitched in a little roomth Iosephus in Antiq. Iud. l. 3. c. 11. saith that betweene every tribe in the foure quarters there was a distant space and like a mart or fayre to buy and sell in their boothes with artificers in their shops as if it had beene a citie Ionathan in his Thargum on Num. 2. 3. saith The campe of Israel was twelve miles long and twelve miles broad Vnto this forme of the Church in the wildernesse the Scriptures after have reference both in the
unto men Num. 12. 6. Ier. 23. 25. 28. By a Prophet he seemeth to denote the principall sort such as saw visions by a dreamer the inferiour sort that saw things more obscurely he give either by word and promise or by action or gesture as 1 King 13. 3. and 22. 11. Mat. 12. 39 40. wonder any miraculous or supernaturall thing as Iannes and Iambres in appearance turned water into bloud Exod. 7. 22. Vers. 2. or the wonder Hebr. and the wonder these are said to come when they are effected or fulfilled so Ier. 28. 9. Deut. 18. 22. saying that is and he say as saying in 1 Chron. 13. 12. is expounded and said in 2 Sam. 6. 9. so in 2 King 22. 9. compared with 2 Chron. 34. 16. after other gods the Greeke explaineth it and serve other gods which the Chaldee calleth idols of the peoples Thus the religion given of God by the hand of Moses was established against all opposition that after might arise upon what pretence soever And so the saith taught by Christ and his Apostles was confirmed against the future signes and lying wonders of Antichrist 2 Thess. 2. 9. 10. The Hebrews say If there stand up a prophet and hee doth great signes and wonders and seeketh to denie or make false the prophesie of Moses wee may not hearken unto him but wee know certainly that those signes are by enchantment and sorcery For the prophesie of Moses was not by signes c. but with out eies we saw and with our eares we heard as he did heare c. Therefore the Law saith If the signe or wonder come to passe thou shalt not hearken to the words of that Prophet Deut. 13. for loe hee commeth unto thee with signe and wonder to make that false which thou hast seene with thine eies And for as much as we beleeve not in a wonder but because of the commandement which Moses commanded us how should wee receive this signe which commeth to make the prophesie of Moses false which we saw and heard Maimony tom in Iesude hatorah chap. 8. sect 3. See also the annotations on Exod. 19. 9. Vers. 3. that dreamer or the dreamer of that dreame and so the Greeke translateth it God tempteth or proveth See the notes on Gen. 22. 1. But there God himselfe immediately tempted Abraham here mediatly and that by evill meanes which he of his grace and wisdome ordereth and disposeth for good to his people as also the Apostle saith There must be also heresies among you that they which are approved may bee made manifest among you 1 Cor. 11. 19. Vers. 4. After Iehovah the Chaldee saith after the feare of the Lord your God Here the Lord and his commandements are opposed to all other so that after Iehovah meaneth after him onely as our Saviour expoundeth a like speech Mat. 4. 10. from Deut. 6. Vers. 5. spoken revolt or apostasie that is spoken words to cause thee to revolt or turne away as the Greeke translateth to make thee to erre from the Lord. This judgment of the false Prophet as all other weighty matters none but the high councell of 71 Elders might judge of as the Hebrewes say Talmud Bab. in Sanhedrin c. 1. and Maimony in Sanhedrin c. 5. See the annotations on Num. 11. 30. the evill both person and worke as the Chaldee translateth the evill doer the Greeke the evill thing but in Deut. 17. 7. the Greeke translateth the evill one which Paul approveth using the same words in 1 Cor. 5. 13. Vers. 6. thy brother by nature or in the same faith and Church but the Greeke addeth thy brother on thy fathers side or on thy mothers son of thy mother such are dearest brethren as the example of Ioseph and Benjamin sheweth Gen. 43. 34. and 45. 12 14. daughter Love and affection descendeth from parents to children as it were by inheritance and the daughter for in firmity of sex is most spared and pittied but may not so bee in this case of thy bosome the Greeke saith which is in thy bosome as thine owne soule most deâ—rely loved put therefore in the last place for a friend sticketh closer than a brother Prov. 18. 24. And as man and wife are one flesh Matt. 19. 6. so friends here are as one soule intice with motions reasons exhortations the Greeke translateth exhort the Chaldee counsell The Hebrewes write Hee that entiseth any one of Israel whether man or woman he is to be stoned although neither the 〈◊〉 nor the intised hath worshipped the idoll yet he dâ—â—th for teaching to worship it Whether the intiser bee private man or Prophet bee the intised one singular person man or woman or a few persons they are to die by stoning Hee that intiseth the multitude of a citie he is a thruster away and is not called an intiser Maimony treat of Idolatry chap. 5. sect 1 2. See after in vers 13. other gods in Chaldee Idols of the peoples so in vers 7. Vers. 7. unto the other end that is all the world over Hereby God condemneth all the feigned religions thorowout the earth as being gone astray from him and having made himselfe and his word knowne unto Israel would have them therein to rest their faith without declining to novelties Wee know that we are of God and the whole world lieth in wickednesse 1 Ioh. 5. 19. Vers. 8. not consent or not affect have any liking or will unto him From which word the Hebrews gather that it is unlawfull for the intised to love the intiser Maimony treat of Idolatry chap. 5. sect 4. If he were drawne away by him so that hee said Goe we and let us serve them although they had not as yet served both of them were to be stoned the intiser and the intised Ibidem sect 5. eye spare to wit from vengeance See this phrase in Gen. 45. 20. Deut. 7. 16. pitie or use gentlenesse and indulgence as Gen. 19. 16. conceale him but bewray and use all meanes to bring him to his punishment Therefore the Hebrews thinke that the intised person was to take witnesses to see if he would intise before them if hee would not then they say it is commanded to lay privy wait for him and they lay wait for none that are guilty of death by the Law but for this man And thus they doe it The intised bringeth two men and sets them in a darke place so that they may see the intiser and heare his words but he may not see them Then he saith to the intiser Say what is it that you said c. When he hath spoken the intised answereth How shall wee leave our God which is in heaven and goe and serve stockes and stones If he convert hereby or hold his peace hee is free But if hee say unto him thus are we bound to doe and thus it be seemeth us then they that stood there aloofe bring him to the judgment Hall and they stone him Maimony treat of Idolatry chap. 5.
protection whiles they went to warre before their brethren Num. 32. 26 34 35 c. Ios. 1. 14. he came that is Gad came with the heads that is the Princes and Captaines of the people with whom Gad went to warre Ios. 1. 14. and so it is a prophesie of a thing to come as already done Or he came to the heads to the Princes when hee desired to have that land given him Numb 32. 2. But the former seemeth fittest and so Sol. Iarchi explaineth it They went armed before them when they conquered the land justice that which was just and right in the Lords eyes and his judgements upon the Canaanites in destroying them so Iosua commendeth their obedience Ios. 22. 1 2 3. It may also have reference to other judgements as those executed by Iehu 2 King 9. and 10. and by Elias the Prophet upon Baals Priests 1 King 18. Vers. 22. Lions whelpe in Chaldee strong as a Lions whelpe In Gen. 49. 17. Iakob likened Dan to a Serpent for his subtill and secret undermining of his enemies Moses here likeneth him to a Lion which signified his strength and prowesse shewed when this tribe fought against Leshem and smote it with the edge of the sword Ios. 19. 47. Iud. 18. 27. 29. he shall leape or that leapeth referring it to the Lion leaping from mount Basan where Lions kept for Basan was not Dans possession but Manassehs Deut. 3. 13. Numb 32. 33. Ios. 13. 7 8 11. Chazkuni here saith because Basan was a place of Lions and wilde beasts he likeneth him to a Lion The Chaldee expoundeth it his land shall be watered with the rivers that run from Bashan Vers. 23. Naphtali in Greeke Nepthaleim He was Dans brother both of them borne of Bilbah Rachels handmaid but God and Aser were of Zilpha Leahs maid Moses keepeth not Iakobs order Gen. 49. in blessing the tribes satisfied with favourable acceptation in Greeke the satiety or abundance of acceptable things hee meaneth that the tribe of Naphtali should have in their land many good and acceptable fruits through Gods favour and blessing There also the light of Gods favour in Christ abundantly appeared Matth. 4. 13 15 16. and Capernaum in this tribe was Christs Citie Mar. 2. 1. Matth. 9. 1. wherein he did many mighty workes Matth. 11. 23. the blessing of Iehovah blessings given of him and as Chazkuni expoundeth it Whosoever commeth into his land and seeth the first ripe fruits shall blesse the Lord for them But the Greeke translateth let him be filled with blessing of or from the Lord. the sea this the Chaldee interpreteth the sea of Ginosar called in the new Testament the lake of Gennesaret Luke 5. 1. in Hebrew Chinnereth Numb 34. 11. Deut. 3. 17. R. Sol. Iarchi here saith The sea of Cinnereth fell to his portion Vers. 24. with sonnes or for sonnes for multitude of children the Chaldee saith with the blessing of sonnes as in Asers tribe there were now 53. thousand and foure hundred men of warre Num. 26. 47. let him be in Greeke he shall be acceptable to his brethren dipping in Greeke hee shall dip his foot in oile that is shall have plenty of oile that he may set his feet therein according to Iakobs blessing that his bread should be fat Genes 49. 20. Vers. 25. thy shooes that is the ground under thee shall have Mines of iron and brasse that thy feet may seeme to be shod with them This also may signifie his strength to tread downe his enemies as Christs feet were of fine brasse Rev. 1. 15. thy strength or thy old age The Hebrew Dobee here only used is in Greek translated strength and so the Chaldee expoundeth it as the dayes of thy youth thy strength The Latine version and others expound it old age so named of weaknesse meaning that his old age should be strong and lusty as the daies of his youth Others fame or report that as his daies were so his fame should be as long as he lived Chazkuni saith Daba is the same that Daab weaknesse or debility as Cebes is the same that Ceseb a Lambe and that it meaneth the daies of old age in which a man is weake as if he should say even in the time of their old age they shall be strong Vers. 26. Ieshurun that is O Israel see Deut. 32. 15. The Greeke translateth There is none like the God of the Beloved-one the Chaldee saith there is no God like the God of Israel This conclusion concerneth all the tribes of Israel in generall celebrating the glory and goodnesse of God communicated with his Church and their participation of his graces to their perpetuall happinesse rideth which is a signe of honour and of his speedy comming to helpe his people so in Psal. 68. 34. For which cause he is said also to ride upon the Cherub 2 Sam. 22. 11. and to ride upon his horses and chariots of salvation Hab. 3. 8. This was fulfilled in the warres against the Canaanites Ios. 10. 10 11 13. and before against the Egyptians Exod. 9. 23. and 14. 24 25. And Christ still rideth in heaven upon a white horse to conquer the enemies for his Churches sake Rev. 6. 2. and 19. 11 16. The Chaldee translateth whose habitation or divine majestie is in the heavens in thy helpe or for thy helpe in Greeke thine helper in his excellency or for his high majestie magnificence in Chaldee strength So in Psal. 68. 35. Gods works are for the manifestation of his excellent glory in the helpe and salvation of his people skies the highest heavens which the Greeke calleth the firmament the Chaldee the heavens of heavens Vers. 27. The God of antiquity that is the ancient or eternall God which the Chaldee interpreteth God that was from the beginning Hereupon David intituleth him the God that sitteth from antiquity or abideth of old Psal. 55. 20. and Asaph saith God is my King from antiquity Ps. 74. 12. And hee is before all things and by him all things consist Coloss. 1. 17. is thy mansion or will be thy habitation or prayer-wise be thy mansion that is thy protection as the Greeke translateth will protect thee So Moses saith Lord thou hast beene our mansion or habitation in every generation and generation Psal. 90. 1. Vnder this name Mansion all things needfull are implied both for life and salvation in this world and in that which is to come Iohn 14. 2. armes of eternitie that is eternall or everlasting armes or armes of the world Israel is protected under Gods everlasting armes or power God is their defence over and under his left hand is under the head of his Church and his right hand doth embrace her Song 2. 6. The Greeke translateth under the strength of the everlasting armes the Chaldee expoundeth it and by his Word the world was made Sol. Iarchi explaineth it thus and underneath his Mansion doe all strong armed dwell The armes of the world were Sihon and Ogh
the stone wherewith the well was closed and sealed up to keepe the waters safe and pure and which the shepherds must remove to water the sheepe A figure of the Pastors duty in opening the mysteries of the Scripture that men may with joy draw waters out of the wells of salvation Esa. 12. 3. The three flocks here mentioned are by the Hebrew Doctors in Bresith rabbah upon this place applyed to the whole body of the Church Priests Levites and the other Israelites Vers. 6. Is there peace that is welfare prosperity This was the manner in those places of saluting or asking of ones welfare as in Gen. 43. 27. 28. 1 Sam. 25. 5. 6. 2 Sam. 20. 9. The Greek translateth is he in health Vers. 7. is great that is much day yet remaineth or it is high day He exhorteth to use the time whiles it remained for the good of their sheep and not to take them so soone from their pasture Vers. 8. cannot that is are not able the stone is so great or may not by right till all come together In this latter sense the word is used Gen. 34. 14. and 43. 32. and 44. 26. and other where Ver. 9. she fed them or she was shepherdesse In Gr. she fed her fathers sheepe It seemeth men used to imploy their daughters in such workes Exod. 2. 16. whereupon Christs spouse is compared to a shepherdesse Song 1. 7. 8. unlesse it were laid upon her through her fathers covetousnesse as some thinke Ver. 10. rolled the stone either with the helpe of the shepherds or by extraordinary strength of his own This latter some Rabbines hold saying Iakobs steps were not straitned as Prov. 4. 12 neither did his strength faile but as a mighty strong man hee rolled the stone from the wells mouth c. and the shepherds saw it and wondred all and were not able to role away the stone but Iakob rolled it away himselfe alone Pirkei R. Eliezer chap. 36 Vers. 11. lifted-up that is with a loud voice wept the Greeke translateth cried with his voice wept It argued his great affection and passion of minde for her sake as the like was after in Ioseph Gen. 43 30. and 45. 2. 14. 15. Such things God setteth downe particularly and often though they may seeme of smal momeÌ„t to shew how he is delighted in the actions of his children whom the world contemneth Verse 13. the tidings or the hearesay in Hebrew the hearing figuratively put for the word or matter heard The Apostles in Greeke sometime keepe the phrase as who hath beleeved our hearing Rom. 10. 16. that is our report preaching or word preached Sometime they explaine one an other with other words as his hearing spread abroad Mark 1. 28. for which in Luk. 4. 37. is written his fame or sound â—â—choe words or things to weet about his journey and the causes of it as is before specified For else it might seeme strange unto him that Isaaks sonne should come in that poore sort alone whereas Abrahams servant came richly with other men accompanying him Gen. 24. 10. 32. 53. Vers. 14. my bone that is my kinsman as the Chaldee explayneth it The Greeke saith of my bones See the like phrase in Iudg. 9. 2. 1 Chro. 11. 1. 2 Sam. 19. 12. 13. of dayes that is a whole moneth as a yeere of daies 2 Sam. 14. 28. is a whole yeere See the notes on Gen. 4. 3. Vers. 15. brother that is kinsman see Gen. 13. 8. shouldest thou The Greeke explaineth it thou shalt not See Gen. 18. 17. Vers. 16. elder Hebrew greater meaning in age and so the yonger is the lesser See Gen. 27. 1. By interpretation Leah signifieth Labourious or Painfull and Rachel an Ewe or Sheepe Vers. 17. tender as the Greeke translateth infirme or weake but the Chaldee translateth faire Thargum Ierusalemy addeth that they were tender with weeping and praying informe that is in proportion of body or personage as the next in countenance or visage is for beauty of colour Both together make perfect beauty The like is sayd of Esther Esth. 2. 7. and of Ioseph Gen. 39. 6. The Hebrew Doctors mystically apply this to the Church the fairnesse in the congregation of Israel when it was guiltlesse from the power of uncleannesse as it is sayd in Song 4. 7. Thou art all faire my love there is no spot in thee R. Menachem on Gen. 29. Verse 20. served These things are set downe to shew Labans churlishnesse Iakobs meeknes poverty patience and hard condition in this life which the Prophet after rehearseth how Iaakob fled into Syria and Israel served for a wife and for a wife kept sheepe Hos. 12. 12. For whereas men used of their substance to give dowries Gen. 34. 12. Exod. 22. 7. Iakob having nothing to give out of his poverty Gen. 32. 10. giveth his service to his uncle for a wife which service was hard unto him Gen. 31. 40. 41. as David instead of a dowry gave 100 foreskins of the Philistines whom hee killed with great perill of his owne life 1 Sam. 18. 23. 25. 27. These things of Iakob may also as the former of Abraham Isaak be mystically applyed to Christ whose spouse and Church is beautifull Song 4. 1. 7. Ephes. 5. 25. 27. hath made him to serve with her sins wearied him with her iniquities Esay 43. 24. were in his eyes that is seemed unto him loved her love suffereth hopeth and endureth all things 1. Cor. 13. 7. much water cannot quench it neither can the flouds drowne it Song 8. 7. See Gen. 24. 67. Vers. 21. are fulfulled or are full complete The Chaldee addeth the dayes of my service are fulfilled meaning the seven yeers covenanted v. 18. Some take it to meane full in respect of his age and that he was maried at the first before the 7. yeers were expired But in Pirkei R. Eliezer cha 36. it is said Iakob began to serve for a wife 7. yeres after 7. yeeres he made a banquet a rejoycing 7. daies had Leah c. added 7. daies banquet more receiued Rachel goe in into the chamber as Iudg. 15. 1. that she may be to me as my wife See Gen. 6. 4. The Bride usually had a privie chamber or closet whereinto she entred at the mariage day Ioel 2. 16. Whereupon among the Iewes the comming together in mariage is called the assembling into the privy-chamber Maimony in treat of Wives ch 10. S. 1. Vers. 22. a banquet named in Hebr of drinking as is noted on Gen. 19. 3. such we cal a Bride-ale The Greek translateth it a mariage hereupon the word mariage is used for a banquet or feast in Luk. 14. 8. and so the Syriak there translateth it Ver. 23. Leah in Greek Leia A notable example of perfidie in Laban so to deale with his owne sisters son And by reason that women at such times were veiled as in other like cases may be seene Gen. 38. 15.
Chaldee keepeth here the word used in the former verse the present all that is inough of all the Greeke turneth it plurally all things A more full acknowledgment and contentation then Esaus who said he had much vers 9. he took it Iakob herein had the preeminence for it is more blessed to give than to receive Act. 20. 35. and Abram would not bee inriched by the king of Sodom Gen. 14. 23. The Hebrew Doctors in Bresith rabbah here say that all the gifts which Iakob gave to Esau the kings of the world shall restore unto the King Christ as Psal. 72. 10. Vers. 12. and goe meaning unto Seir where hee would lovingly entertaine his brother and gratifie his kinenesse By Iakobs answer in vers 14. it seemeth he did so understand him Vers. 13. with yong or giving-sucke as the Chaldee translateth it The Hebrew may imply both as 1 Sam. 6. 7. Vers. 14. will lead on or will gently-lead softly As Iakob here with his flocke so Christ the good sheepherd is prophesied to deale with his people Esa. 40. 11. the foot of the worke that is the pace of the cattell as they are able to goe called a worke because about them his labour was imployed So in Exod. 22. 8. Thus Christ preached as men were able to heare Mark 4. 33. so did his Apostles becomming weake to the weake 1 Cor. 3. 2. 9. 22. Rom. 15. 1. For foot the Greek translateth leisure Vers. 15. appoint or set and consequently leave as the Greeke and Chaldee doe translate it So in Exod. 10. 24. let mee finde grace that is grant my desire and leave none So to finde grace is to have a request granted Gen. 34. 11. and 47. 25. 1 Sam. 25. 8. Or as the Greeke translateth it is inough that I have found grace as being a thankfull refusall and so the Hebrew phrase seemeth elsewhere to import as in Ruth 2. 13. 2 Sam. 16. 4. Vers. 17. an house in Greeke houses they were cottages for present use for hee stayed not there long Succoth that is boothes or tents hereof the place had the name and so the citie that was after there builded was called Succoth Iudg. 8. 15. 16. Likewise the place whither Iakobs sonnes first came after they went out of Egypt was called Succoth Exod. 12. 37. and in memoriall of their dwelling in boothes God appointed a yeerely feast for all the people called the feast of Succoth that is of boothes or tents made of green boughes of trees wherein they dwelt seven daies in a yeere Levit. 23. 34 42. 43. V. 18. came safe or came in peace sound whole he and all that he had having got the victory over all troubles and dangers according to the promises of God Gen. 31. 3. 32. 28. The Hebrew Salem is so interpreted here by the Chaldee paraphrase safe or sound but the Greeke maketh it the name of a place to Salem the citie of the Sichimites Howbeit we finde elsewhere no mention of such a citie Yet if so it be understood it is an other then that Salem where Melchisedek raigned Gen. 14. 18. which was Ierusalem from which this Salem was 40. miles distant In Ioh. 3. 23. there is mention of a Salem by Enon where Iohn baptised which is thought to bee that Saalim spoken of in 1 Sam. 9. 4. Sechem or Sychem as in Greeke it is called Act. 7. 16. called also Sichar Ioh. 4. 5. Padan Aram or Mesopotamia of Syria as the Greeke hath it See Gen. 25 20. encamped pitched his tents Vers. 19. he bought yet was that land given of God to him and his fathers Gen. 12. 6. 7. but hoc was a pilgrim on it as were they Heb. 11. 9. and in hope of that promise in time to be fulfilled he purchased this field as Ieremie bought a field for like signification Ier. 32. 9. 15. After it became the portion of Ioseph his children Ios. 24. 32. Hamor or Emmor as it is written Act. 7. 16. in Hebrew Chamor 100. lambs so the Greek Chaldee both translate the word Others thinke they 〈…〉 ere pieces of money on which the images of lambs were stamped So in Ios. 24. 32. Iob 42. 11. It hath beene an ancient custome in many nations to buy and sell not onely for money but by exchange of one thing for another as among the Greekes Homer Iliad 8. Vers. 20. an altar for thanksgiving to God as his fathers had done Gen. 12. 7. and 13. 18. c. El Elohe Israel that is God the God of Israel so named as a 〈…〉 stimoniall of his faith and a memoriall of the mercie of God who gave him that new name Gen. 32. 28. The like Moses did Exod. 17. 15. calling his altar Iehovah Nissi The Greek here translateth he called upon the God of Israel also the Chaldee he sacrificed upon it before God the God of Israel About this time fell out the departure of Iudah from his brethren and mariage with a Canaanitish woman mentioned in Gen. 38. 1. c. see the annotations there CHAP. XXXIV 1 Dinah Iakobs daughter is ravished by Sechem 4 He sueth to marie her 8 Hamor his father followeth the suit 13 Iakobs sonnes offer the condition of Circumcision to the Sechemites 20 Hamor and Sechem perswade them to accept it 25 The sonnes of Iakob upon that advantage slay them 27 and spoile their citie 30 Iakob for it reproveth Simeon and Levi. ANd Dinah the daughter of Leah which shee bare unto Iakob went-out to see the daughters of the land And Sechem the sonne of Hamor the Evite prince of the land saw her and he took her and lay with her and humbled her And his soule clave unto Dinah the daughter of Iakob and he loved the damsell and spake to the heart of the damsell And Sechem said unto Hamor his father saying Take mee this maid to wife And Iakob heard that he had defiled Dinah his daughter and his sonnes were with his cattell in the field and Iakob held his peace untill they were come And Hamor the father of Sechem went-out out unto Iakob to speake with him And the sonnes of Iakob came out of the field when they heard it and the men were grieved and they were very wroth because hee had done folly in Israel in lying with Iakobs daughter and so should not be done And Hamor spake with them saying Sechem my sonne his soule is affected unto your daughter I pray you give her unto him to wife And make yee mariages with us and take yee our daughters unto you And yee shall dwell with us and the land shall bee before you dwell and trade you therein and get firme possessions therein And Sechem said unto her father and unto her brethren let mee finde grace in your eyes and what ye shall say unto mee I will give Very largely-aske of me dowry and gift and I will give according as ye shall say unto me and give yee unto mee the damsell
Gen. 42. 38. and 44. 29. 31. See also the annotations on Psal. 16. 10. Vers. 36. Medanites which were the posterity of Medan the sonne of Abraham and brethren to the Medianites before mentioned vers 28. Gen. 25. 1. 2. these were mixed in dwelling with the Ismaelites as they were generally before called in verse 25. Eunuch properly and commonly this word is used for a gelded man Esai 56. 3. 4. 5. Mat. 19. 12. and is borrowed of the Greeke Eunouchos which signifieth a keeper of the bed or Chamberlaine in Hebrew hee is called Saris. Such gelded men they used to have in Kings courts for Chamberlaines to keepe their women Est. 2. 3. and 4. 4. But in Israel the law allowed not such Deut. 23. 1. Through custome the name was also given to other chiefe officers and courtiers as here to Potiphar who was a maried man Gen. 39. 7. and after to the kings chiefe butler and baker Gen. 40. 2. Therefore the Chaldee here translates it Rabba a Prince or Officer Provost Marshal or prince of the slaughter men or Captaine of the guard he was an officer that kept malefactors in prison Gen. 40. 3. and was sent with a band of men to doe execution upon rebells 2 King 25. 8. 10. Or as the Greeke translateth it the chiefe Cooke for so the Hebrew word is sometime used for a Cooke that killeth and dresseth meate 1 Sam. 9. 23. and 8. 13. CHAP. XXXVIII 1. Iudas marieth a Canaanitesse and begetteth of her Er Onan and Selah 6 Er marieth Thamar and dieth 8 Onan marieth her and for spilling his seed the Lord slayeth him 11 Thamar stayeth for Selah but is not given to him to wife 13 wherefore she deceiveth Iudas who supposing her to be an whore lieth with her 24 He hearing she was with childe would have had her burnt 26 but knowing himselfe to be the father hee acknowledgeth his fault 27 She beareth twins Pharez and Zarah ANd it was in that time that Iudah went downe from his brethren and turned-in to a man an Adullamite and his name was Hirah And Iudah saw there a daughter of a man a Canaanite and his name was Shuah and hee tooke her and went-in unto her And shee conceived and bare a sonne and hee called his name Er. And she conceived againe and bare a sonne and shee called his name Onan And she added againe and bare a sonne and shee called his name Selah and hee was in Chezib when she bare him And Iudah tooke a wife to Er his first borne and her name was Thamar And Er Iudahs first borne was evill in the eyes of Iehovah and Iehovah slew him And Iudah said unto Onan goe in unto thy brothers wife and mary her and raise-upseed to thy brother And Onan knew that the seed should not be his and it was when hee went in unto his brothers wife that he spilled it on the earth that he might not give seed to his brother And that which he did was evill in the eyes of Iehovah and he slew him also And Iudah said to Thamar his daughter in law Remaine a widow in thy fathers house till Selah my sonne be grown-great for he said lest he also die as his brethren and Thamar went and remained in her fathers house And the daies were multiplied and the daughter of Shua Iudahs wife dyed and Iudah was comforted and went up unto his sheepe shearers hee and Hirah his friend the Adullamite to Timnath And it was told unto Thamar saying behold thy father-in-law is going up to Timnath to sheare his sheepe And shee put-away the garments of her widowhood from upon her and covered her with a veil and wrapped her selfe and sate in the opening of Enaim which is by the way to Timnath for she saw that Selah was growne-great and shee was not given unto him to wife And Iudah saw her and thought her to be an harlot because she had covered her face And he turned-aside unto her by the way and sayd Graunt I pray thee that I may come in unto thee for he knew not that she was his daughter-in-law and she said what wilt thou give me that thou mayst come-in unto me And he said I will send a kid of the goates from the flocke and she said if thou wilt give a pledge till thou send it And he said what is the pledge that I shall give thee and she said thy signet and thy bracelet and thy staffe that is in thy hand and hee gave them unto her and went in unto her and she conceived by him And shee arose and went-away and put-away her veil from upon her and put on the garments of her widowhood And Iudah sent the kid of the goates by the hand of his friend the Adullamite to receive the pledge from the womans hand but he found her not And he asked the men of her place saying where is the whore she that was in Enaim by the way And they said there was no whore in this place And he returned to Iudah and said I have not found her and also the men of the place said there was no whore in this place And Iudah said let her take it to her lest wee become a contempt Behold I sent this kid and thou hast not found her And it was about a three moneths after that it was told unto Iudah saying Thamar thy daughter-in-law hath committed fornication and also behold she is with childe by fornications and Iudah said bring her forth and let her bee burnt She was brought forth and shee sent unto her father-in-law saying by the man whose these are am I with childe and shee said acknowledge I pray thee whose are these the signet and the bracelet and the staffe And Iudah acknowledged and said shee is more just then I for because that I gave her not to Selah my Sonne and hee did not againe know her any more And is was in the time of her child-birth that behold twinnes were in her wombe And it was in her child-birth that the-one gave out the hand and the midwife tooke and bound upon his hand a skarlet threed saying This is come out first And it was as he turned-backe his hand that behold his brother came out and shee said How hast thou broken forth upon thee the breach and he called his name Pharez And afterward came-out his brother that had on his hand the skarlet threed and hee called his name Zarah Annotations IN that time in the time before spoken of when Iakob returned out of Mesopotamia into the land of Canaan and long before the selling of Ioseph into Egypt did these things begin about Iudah Who likewise maried when hee was very yong as did also his children otherwise the Chronicle will not agree For Ioseph was borne sixe yeeres before Iakob left Laban and came into Canaan Gen. 30. 25. and 31. 41. and Ioseph was seventeene yeeres old when he was sold into Egypt Gen. 37. 2. 25. and thirtie yeere old
Hebrew and behold but the word and sometime is redundant in that tongue as is observed on Gen. 36. 24. Vers. 10. as though or when it budded shot-up Hebrew ascended Vers. 12. they are that is they signifie three dayes So in Gen. 41. 26. Vers. 13. within three dayes which is explained vers 20. to be in the third day see a like phrase in Gen. 7. 4. and of the mysticall number three See Gen. 22. 4. lift up this phrase sometime signifieth to promote unto honour as Ier. 52. 31. sometime head is used for summe and it meaneth to take the summe or to reckon as Exod. 30. 12. which may also be intended here The Greeke translateth shal remember thy principality the Chaldee shal remember thee place or base seat meaning his office of butlership as the Greeke and Chaldee explaine it and is confirmed by verse 21. Vers. 14. this house this prison so the Greeke saith this hold Ioseph though patient in adversitie yet useth all good means to procure his liberty Vers. 15. stollen by stealth or indeed stollen Hebrew stealing stollen The Hebrews the land of Canaan wherein the children of Abraham dwelt who was called an Hebrue Gen. 14. 13. Thus Ioseph calleth it by faith in Gods promises In Zach. 2. 12. it is called the holy land dungeon or pit in Chaldee the house of prisoners Thus Ioseph pleadeth his innocency as Daniel also did Dan. 6. 22. and Paul Act. 24. 12. 13. 20. and 25. 10. 11. Vers. 16. saw this word the Greeke addeth I saw a dreame white or with holes for the Hebrew word signifieth both and may meane baskets made of white rods with holes as net-worke But the Greeke and Thargum Ierusalemy doe understand it of white bread or meats in them Vers. 19. lift-up or as the Greeke translateth it take away thine head in a contrary meaning to the former vers 13. but it may be understood of reckoning as before and putting this man out of the number of his officers a tree the Chaldee translateth it a Gallow tree or gybbet crosse such as that whereon Christ was crucified called sometime onely a tree as Act. 5. 30. and 10. 39. 1 Pet. 2. 24. After by the law such as dyed on tree had the curse of God upon them Deut. 21. 23 Vers. 20. a banquet Hebrew a drinking This custome to keepe banquets on birth dayes appeareth to be most ancient and it continued till Christs time on earth Mat. 14. 6. and so till this day lifted up the Chaldee translateth he remembred the head c. Vers. 22. hanged As Ioseph was in prison with these two malefactors and according to his word the one was restored to his former honour the other put to death so Christ was in the middest of two malefactors who one of them was restored to eternall life the other left to dye in his sinnes Luk. 23. 33. 39. 43 Vers. 23. forgat him which was both great unthankfulnesse and unto Ioseph a further exercise of faith and patience from the hand of God two yeares longer untill the time his word came Ps. 105. 19. So the scripture elsewhere taxeth forgetfulnesse of benefits and of the affliction of Ioseph Eccles 9. 15. 16. Amos 6. 6. CHAP. XLI 1 Pharaohs two dreames of seven kine and seven eares of corne 8 The wise men of Egypt could not interpret them 9 The Butler remembreth Ioseph and mentioneth him to Pharaoh 14 Who sendeth for Ioseph out of prison and propoundeth to him his dreames 25 Ioseph interpreteth them 29 Seven yeares of plenty are fore told and seven yeares of famine 33 Pharaoh is counselled to provide against the dearth 39 Ioseph is advanced to bee over Pharaohs house and over al the land of Egypt 45 He marieth Asenath 49 gathereth up much corne 50 begetteth two sons Manasses and Ephraim 54 The famine beginneth in Egypt and all lands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd it was at the end of two yeeres of dayes that Pharaoh dreamed and behold he was standing by the river And behold there came-up out of the river seven kine faire in sight and fat in flesh and they fed in a medow And behold seven other kine came-up after them out of the river ill in sight and leane in flesh and they stood by the other kine upon the brinke of the river And the kine that were ill in sight and leane in flesh did eat-up the seven kine that were faire in sight and fat and Pharaoh awoke And he slept and dreamed the second-time and behold seven eares of-corn came-up in one stalke fat and good And behold seven eares of corn thinn blasted with the east-wind sprang-up after them And the thinn eares swallowed-up the seven fat and full eares and Pharaoh awoke and behold it was a dreame And it was in the morning that his spirit was striken-amazed and he sent and called all the magicians of Egypt and all the wise men thereof and Pharaoh told them his dreame and there was no interpreter of them to Pharaoh And the chiefe of the butlers spake to Pharaoh saying I doe remember this day my sinnes Pharaoh was wroth with his servants and committed me into ward in the house of the Provost Marshall both mee the chiefe of the bakers And wee dreamed a dreame in one night I and he we dreamed each man according to the interpretatiō of his dreame And there was there with us a yong man an Hebrew servant to the Provost Marshall and we told him and hee interpreted to us our dreams to each man according to his dreame did he interpret And it was as he interpreted to us so it was me he restored unto my place and him he hanged And Pharaoh sent and called Ioseph and they brought him hastily out of the dungeon and he shaved himselfe changed his garments and came-in unto Pharaoh And Pharaoh said unto Ioseph I have dreamed a dreame and there is no interpreter of it and I doe heare say of thee thou wilt heare a dreame to interpret it And Ioseph answered Pharaoh saying It is not in mee God will answer the peace of Pharaoh And Pharaoh spake unto Ioseph In my dreame behold I was standing upon the brinke of the riuer And behold there came-up out of the river seven kine fat in flesh and faire in forme and they fed in a medow And behold seven other kine came-up after them poore and very ill in forme and lean in flesh I have not seene their like in all the land of Egypt for evilnesse And the leane and evill kine did eate up the first seven fat kine And they came into the inward-parts of them and it was not knowne that they were come into their inward-parts and their sight was evill as at the beginning and I awoke And I saw in my dreame and behold seven eares of-corne came-up in one stalke full good And behold seven eares of corne withered thinn blasted with an east-wind sprung up after them And the thinn ears
words said unto them whence come ye And they said from the land of Canaan to buy food And Ioseph knew his brethren but they knew not him And Ioseph remembred the dreams which hee had dreamed of them and hee said unto them ye are spies to see the nakednes of the land you are come And they said unto him Nay my lord but thy servants are come to buy food We all of us are sons of one man we are true men thy servants are not spies And he said unto them Nay but yee are come to see the nakednesse of the land And they said We thy servants were twelve brethren the sons of one man in the land of Canaan and behold the yongest is with our father this day and one is not And Ioseph said unto them That is it that I spake unto you saying ye are spies By this ye shall be proved as Pharaoh liveth if ye go-forth from hence except when your yongest brother come hither Send one of you and let him â—etch your brother and you be ye in bonds that your words may be proved whether truth be in you and if not as Pharaoh liveth surely ye are spies And he put them all together into ward three dayes And Ioseph said unto them in the third day This do and live I feare God If yee be true men let one of your brethren be bound in the house of your ward and goe you bring ye corne for the famine of your houses And bring your yongest brother unto mee and your words shall be verified and ye shall not dye and they did so And they said each-man unto his brother Verily we are guilty concerning our brother in that we saw the distresse of his soule when he besought us-forgrace we heard him not therfore this distresse is come upon us And Reuben answered them saying did not I say vnto you saying do not sin against the child and ye heard not his blood also behold it is required And they knew not that Ioseph heard for an interpreter was betweene them And he turned about from them and wept and hee returned unto them and spake unto them tooke from them Sime on and bound him before their eies And Ioseph commanded that they should fill their vessels with corne and to restore every mans money into his sack to give them provision for the way and thus did he unto them And they tooke up their corne upon their asses and went from thence And one opened his sacke to give provender to his asse in the Inne and he saw his money and behold it was in his bags mouth And he said unto his brethren my money is restored and also behold it is in my bag and their heart went-forth and they treÌ„bled ech-man to his brother saying what is this that God hath done unto us And they came unto Iakob their father unto the land of Canaan and told him all that befell them saying The man the lord of the land spake with us hard words took us as spies of the land And we said unto him we are true men we are not spies We were 12. brethren sons of our father one is not the yongest is this day with our father in the land of Canaan And the man the lord of the land said unto us By this shall I know that ye are true men leave one of your brethreÌ„ w th me and take for the famine of your houses go And bring your yongest brother unto me and I shall know that yee are not spies but that yee are true men I wil give you your brother and yee shall trafficke in the land And it was they emptying their sacks that behold every mans bundle of money was in his sacke and they saw the bundles of their money they and their father and they feared And Iakob their father sayd unto them Me have ye bereaved-of children 〈◊〉 Ioseph is not and Simeon is not and Benjamin ye will take away all these things are against me And Reuben sayd unto his father saying Slay my two sonnes if I bring him not unto thee give him into my hand I will bring him againe unto thee And he sayd my son shall not goe down with you for his brother is dead and he is left himselfe alone and mischiefe shall befall him by the way in the which ye goe and ye shall bring-downe my gray-hayres with sorrow unto hell Annotations COrne-to-sell or sale of corne so the Hebrew Sheber which is breaking is here translated in Greeke the selling of wheat the Chaldee also so expresseth it See Gen. 41 56. Iakob saw that is understood this by the report of others he heard it vers 2. So the people saw the voyces Exod. 18. 20. one on another or on your selves as negligent or as men helplesse none knowing what to doe The Greeke translateth why are ye slothfull By the famine that came over all Egypt and Canaan there was great affliction that our fathers found no sustenance Act. 7. 11. In Abrams dayes Canaan was vexed with famine Gen. 12. 10. againe in Isaaks time Gen. 26. 1. and now in Iakobs So God exercised the faith and patience of the Saints in the common calamities of the world The like was in Act. 11. 28. Vers. 4. lest mischiefe understand I must take heed lest c. see Gen. 3. 22. For mischiefe the Chaldee putteth death the word implyeth it and lesser evill also as appeareth by Exod. 21. 22. 23. 24. The Greeke calleth it sicknesse Vers. 6. the ruler he that had authority and power in his hand as the originall word signifieth Eccles. 8. 8. 4. and David confirmeth Psal. 105. 22. Of the Hebrew Shallet and Shilton is made in Arabike the name Sultan a title whereby the chiefe rulers of Egypt and Babylon are still called bowed downe so fulfilling the Oracle in Gen. 37. 7. 8. Vers. 7. made himselfe strange in Greeke he was allenated from them The Chaldee expounds it hee bethought him what hee should speake with them with them or unto them for the scripture useth these phrases indifferently as speake not with us in the Iewes language 2 Kings 18. 26. or speake not unto us Esay 36. 11. and spake with him 2 Chron. 10. 10. or spake unto him 1 King 12. 10. and in Greeke as he spake with them Mark 6. 50. or he spake unto them Mat. 14. 27. Vers. 9. spies The Hebrew hath the signification of footing or going from place to place The Apostle in Greeke translateth it spies Heb. 11. 31. nakedues that is the naked weake or ruined places as the Chaldee explaineth it The Greeke translateth it footsteps Ioseph dealeth with his brethren in sinne as God doth with his children who often estrangeth himselfe from them dealeth roughly and counteth them unto him as his enemies Iob. 19. 11. and 13. 24. Vers. 11. true or upright honest men The Greeke saith peaceable Vers. 13. is not that is he is dead as the
hee fell on his necke and wept on his necke still And Israel said unto Ioseph now let mee dye since I have seene thy face because thou art yet alive And Ioseph said unto his brethren and unto his fathers house I will goe-up and shew Pharaoh and wil say unto him my brethren and my fathers house which were in the land of Canaan are come unto me And the men are sheep-herds for they are men that feed cattell and they have brought their flocks and their herds and all that they have And it shall be when Pharaoh shall call you and shall say what are your workes Then yee shall say thy servants have beene men that fed cattell from our youth even untill now both we and also our fathers that ye may dwell in the land of Goshen because every sheep-herd is an abhomination to the Egyptians Annotations BEersheba in Greeke The well of the eath see Gen. 21. 14. 31. and 26. 33. this was the way from Chebron in Canaan towards Egypt and a place where he and his fathers had received mercies from God Gen. 21. 31. 33. and 26. 33. sacrificed that is killed beasts for sacrifice so both giving thankes for the tidings of Ioseph and consulting with God about his going into Egypt whither in former time Isaak his father was forbidden to goe in time of famine Gen. 26. 1. 2. 3. and whereof he now made some doubt v. 3. For he knew the oracle that his seed should bee afflicted in Egypt Gen 15. 13. 14. and now hee and his fathers had beene pilgrimes 215. yeeres from the time that God had promised the inheritance of Canaan unto Abraham Gen. 12. and hee saw little hope of the fulfilling of that promise being now to goe but with 70. soules into an other barbarous country Onely as by faith they had sojourned in the land of promise as in a strange country Heb. 11. 9. so now also by faith hee would goe to sojourne in Egypt if God should so command him Among the Gentiles they used also to offer sacrifice when they tooke a journey in hand Festus lib. 14. Vers. 2. visions in Greeke a vision or Sight See Gen. 15. 1. Vers. 3. God Hebr. Ael that is the mighty see Gen. 14. 18. make of thee Hebr. put thee there unto a great nation So Gen. 21. 13. This God had promised him in times before Gen. 28. 14. and 35. 11. Vers. 4. bringing bring-up that is surely bring thee up Gr. will bring thee up unto the end This promise was like that which God gave him when he went to Mesopotamia Gen. 28. 15. And Iakob himselfe was brought againe into Canaan dead Gen. 50. 5. 13. his posterity were brought alive a mighty army Ios. 3. c. And from hence the Hebrew Doctors gather a generall rule that whersoever Israel are in captiuity or affliction the presence of God is with them R Menachem on Gen. 46. upon thine eyes that is shall close up thine eye when thou dyest and so burie thee An ancient and honourable custome used of them and all nations The custome afterwards in Israel about the dead and their buriall was this they closed up the eyes of the dead and if his mouth were open they tyed up his jawes and stopped the holes of his body after that they had washed him and anointed him with ointment made of divers sorts of spices and shaved off his haire and wrapped him in white linnen clothes that were not of deare price and they used to cover the face of the dead with a napkin of a zuz that is a quarter of a shekel price that the poore might bee able also to buy it c. And it was unlawfull to bury them in shrowds of silke or cloth of gold or broiderie though hee were a Prince in Israel for this was grosse pride of spirit and the corrupt worke of infidels And they caried the dead upon their shoulders unto the grave Maimony in Misn. tom 4. treat of Mourning ch 4. S. 1. 2. Vers. 6. into Egypt to sojourne there in the land of Cham. Psal. 105. 23. This journey of his is sundry times mentioned Ios. 24. 4. Esa. 52. 4. Act. 7. 15. Num. 20. 15. Deut. 10. 22. This was in the 130. yeere of Iakobs life Gen. 47. 9. after the promise made to Abraham 215. yeeres Gen. 12. 4. in the yeere of the world 2298. seed that is children or posterity See Gen. 3. 15. and 13. 55. So the Chaldee translateth it sonnes Vers. 7. daughters one daughter Dinah verse 15. so in vers 23. sonne for one sonne Vers. 9. Carmi in Greeke Charmee These foure were heads of their fathers house and of them are named the families of the tribe of Reuben Exod. 6. 14 Num. 26. 5. 6. 1 Chron. 5. 3. So of the rest that follow Vers. 10. Iemuel called also Nemuel in Numb 26. 12. 1 Chro. 4. 14 Ohad in Greeke Aod This man is not mentioned in the families of Simeon Num. 26. 12. 1 Chro. 4. 24. it seemeth hee and his were then perished Iachin called also Iarib 1 Chron. 4. 24. of him was a familie called Iachinites Numb 26. 12. Zohar in Greeke Saar by transposition of letters hee is also called Zerah and his familie Zarhites Num. 26. 13. 1 Chro. 4. 24. Canaanitesse or Canaanitish woman the cursed stocke with which Israels sonnes ordinarily might not marry Gen. 28. 1. Vers. 11. Gershon called also Gershom 1 Chron. 6. 16. Kohath or Kehath in Greeke Kath. This man was grand-father to Aaron and Moses and Marie Exod. 6. 18 20. Of this familie came the Priests of Israel 1 Chro. 6. 3. 4. c. and the Kohathites had the principall place in the service of the sanctuarie Num. 3. 31. and they are reckoned before the Gersonites Num. 4. 34. c. Vers. 12. dyed by untimely death at Gods hand for their sinne Gen. 38. 7 10. Hezron in Greeke Asron but the Apostle writeth him in Greeke Esrom Mat. 1. 3. by interpretation the middest of exultation V. 13. Issachar why his familie is set before other his elder brethren is shewed on Gen. 35. 23. Thola he had a rare blessing in multitude of children for of this Tholah were 22600. valiant men of warre in Davids dayes 1 Chron. 7. 2. There was also a Iudge of this name and tribe Iudg. 10. 1. Phuvah called also Phuah 1 Chron. 7. 1. and so the Greeke here writes him Phoua Iob called also Iashub Num. 26. 24. 1 Chron. 7. 1. and so the Greeke writeth him here Iasoub Simron or Shimron in Greeke Zambran Vers. 14. Elon in Greeke Allon Iahleel in Greeke Aiel Vers. 15. Padan or Mesopotamia see Gen. 25. â—0 There Leahs sonnes were borne but the families of her sonnes here reckoned were borne after they came thence into Canaan all the soules that is persons Gen. 12. 5. Heb. soul which the Greeke translateth soules so after and three counting Iakob himselfe for one as verse 8. and excluding Er and Onan
the former to shew Ioseph to be of the number he and his children as Gen. 46. 20. 27. Vers. 6. brethren who were caried out of Egypt and buryed in Sychem in the land of Canaan Act. 7. 16. generation that is the men of that generation or age both Israelites and Egyptians see Gen. 6. 9. Vers. 7. increased or bred-swiftly as the fishes or ceeping things of the earth which of this word have their name See Gen. 1. 20. And this was when the time of the promise drew nigh which God had sworne to Abraham Act. 7. 17. wherof see Gen. 12. 2. and 15. 5. c. most exceedingly Hebrew with vehemency vehemencie as Gen. 7. 19. and 30. 43. They became a nation great mighty and populous Deut. 26. 5. Vers. 8. new another King saith the Greek version which Stephen followeth Act. 7. 18. knew not this word is used both for knowledge and understanding with the mind for acknowledging regard with the affections both which might be in this King Eccles. 2. 19. Psa. 31. 8. Hos. 2. 8. T 〈…〉 Chaldee expoundeth it thus which confirmed not the decree of Ioseph Vers. 10. with them or against them as the Gr. word which also Stephen useth in Act. 7. 19. implieth that is wisely keepe them under At this time the sonnes of Israel began to corrupt their religion and to commit whordome with the idols of Egypt for which God was angry with them Ezek. 23. 8. and 20. 5. 7. 8. Ios. 24. 14. And he turned the heart of the Egyptians to hate his people to deale-craftily with his servants Psal. 105. 25. warre or understand occasions of warre the Greeke saith when warre befalleth us goe up to weet into Canaan Thus Satan sought to hinder the fulfilling of Gods promise Gen. 46. 3. 4. Vers. 11. task-masters Hebrew princes of taskes or of tributes that is commissaries to exact of Israel tasks and servile works as the Greeke translateth masters over works the Chaldee calleth them rulers evill doers So because Israel served not the Lord their God with gladnesse of heart hee made them serve their enemies with much affliction put a yoke of yron upon their necke as he threatned againe after this Deut. 28. 47. 48. And thus the oracle was fulfilled Gen. 15. 13. treasure cities or cities of store wherein to lay up both the fruits of the earth as 2 Chron. 32. 28. and other provision of armory and warlike furniture wherfore the Greeke translateth fortified cities Raamses this differeth in writing from Rameses spoken of in Gen. 47. 11. and Exod. 12. 37. the Ierusalemy Thargum calleth it Philusin otherwise named Pelusium and the former Pithom he calleth Tenis or Tanis Vers. 12. as they that is the more they afflicted them the more they multiplied There is no wisdome prudency or counsell against the Lord Prov. 21. 30. encreased or spred abroad Hebrew brake forth with sudden increase see Gen. 30. 30. 43. and 28. 14. The Greek and Chaldee translate it wexed strong This mercy of God David celebrateth saying And hee increased his people mightily and and made them stronger then their distressers Psal. 105. 24. Vers. 13. rigor or fiercenesse which English word commeth of the Hebrew Pherec the Greek translateth it force the Chaldee hardnesse The Israelites were forbidden to rule after this manner one over another Levit. 25. 43. 46. Hereupon Egypt is called the house of servants or bondmen Exod. 20. 2. and for the hardnesse of the servitude an yron fornace Deut. 4. 20. and because King Pharaoh caused this bondage it is called the house of Pharaoh 1 Sam. 2. 27. Vers. 14. bitter in Greeke sorrowfull Ver. 15. Shiphrah in Greeke Sepphora and the other Phoua These seeme to be the chiefe of the midwives The Thargum Ierusalemy maketh them to be Hebrew women of Levi Iochebed and Miriam Vers. 16. stooles a peculiar round seat for women in travel the Hebrew word is not used elsewhere but in Ier. 18. 3. for a wheele or frame which potters worke upon The Greeke translateth not the word but the sense saying and they bee about to bring forth kill him this hath alwayes beene Satans subtiltie to labour the death of the men children the strongest and valiantest of Gods people So the great red Dragon of the Romane Empire stood ready to devoure the manchild which the woman the Church of Church Christ was about to bring forth Rev. 12. 3. 4. 5. as here Pharaoh King of Egypt likened to a great Dragon lying in the midst of his rivers Ezek. 29. 3. would have devoured the males of Israel Vers. 19. Pharaoh this was a name of honour common to all the Kings of Egypt as is noted on Gen. 12. 15. unto them Thargum Ierusalemy expounds it thus ere the midwife comes at them they pray to their Father which is in heaven and he answereth them and they doe bring forth Vers. 21. that he Hebrew and he them the Hebrew lahem is properly them men and so may be understood of the Israelites who being spared by the midwives lived to have families Or it is put for lahen them women the couragious midwives to whom God made houses that is gave them children and families So the Prophets some time vary the gender as in 1 King 22. 17. lahem for which in 2 Chro. 18. 16. is written lahen Also in 1 Chron. 10. 7. bahem which in 1 Sam. 31. 7. is written bahen And so the Gr. here Thargum Ierusalemy referreth it to the women saying because the midwives feared before the Lord therefore they got them a good name in a strange nation and made them houses the house of the Levites and the house of the High priesthood See the like after in Exod. 2. 17. also in Iudg. 21. 22. and before noted on Gen. 4. 7. Vers. 22. all his people so from secret oppression proceeding to open tyranny evill intreating our fathers making their babes to bee cast out that they might not be saved-alive Act. 7. 19. which though Israels sinne did deserve Ezek. 20. 5. 7. 8. yet God after repayed to the Egyptians in turning the waters of their river into blood and slaying all their firstborne Exod. 7. 20. 21. and 12. 29. 30. that is borne namely to the Hebrewes or Iewes as the Greeke and Chaldee doe expresse CHAP. II. 1 Moses is borne and hidden three moneths 3 then in an Arke he is cast into the flags 5 He is found and brought up by Pharaohs daughter as her owne sonne 11 He looketh on his brethrens wrongs and slayeth an Egyptian 13. He reproveth an Hebrew that wronged his neighbour 15 Hee fleeth for feare of his life into Midian 17 rescueth the Priests daughters from the violence of the sheepherds 21 He dwelleth with the Priest and marieth Zipporah his daughter 22 of whom he begetteth Gershom 12 God respecteth Isreels crie AND there went a man of the house of Levi and hee tooke the daughter of Levi. And the woman conceived and bare a sonne
ordaining of sacrifices Exod. 29. 7. Hee sheweth that the executing of justice is acceptable to God as sacrifice 1 Sam. 15. 18. 22. The Chaldee translateth Yee have offered your offrings this day c. that he may give or that there may be given namely from God For this fact of the Levites who acknowledged not their owne parents brethren or children to spare them from death is after mentioned to their praise in the blessing that Moses uttered Deut. 33. 9. c. And this tribe of Levi was adjoyned by the Lord unto the priests and taken in stead of all the first borne of Israel Num. 3. 9. 41. 45. So the children wiped out as it were the staine of their Father Levi who had before abused his sword unto injustice for which he lost the blessing that else he should have had Gen. 49. 5. 7. V. 30. per adventure I shall or it may be I shall or if so bee I may the Greeke translateth that I may They are words that imply a difficultie though good hope to obtaine as sinners are taught to have upon their turning unto God Luk. 15. 18. So in Amos 5. 15. It may be the Lord will be mercifull and Ios. 14. 12. If so be per adventure the Lord will be with mee also in 1 Sam. 14. 6. Vers. 31. unto Iehovah before whom he fell down forty daies fortie nights as before for he was afraid of the anger and hot displeasure wherewith the Lord was wroth against them Deut. 9. 18. 19. of gold As Moses here particularly expresseth the sinne of Israel so the Hebrew Doctors gather from this example a generall rule that every sinner when hee repenteth must confesse that particular sin which he hath committed Maimony treat of Repentance ch 2. s. 3. V. 32. if thou wilt an unperfect speech through passion of mind such as are sundry times used in Scripture See Luke 13. 9. and the notes on Exod. 4 5. and 18. 11. The Greeke translation supplieth the defect thus And now if thou wilt for give them the sin forgive them The word If is used also in prayers as Gen. 24. 42. and 28. 20. thy Booke the Booke of life Phil. 4. 3. or of the living Psal. 69. 29. called the writing of the house of Israel Ezek. 13. 9. spoken of God after the manner of men This wish proceeded from great sorrow in heart for the fall of this people from the zeale of Gods glorie and love of his brethren for whose sakes he could wish himselfe accursed or separated from Christ as Paul also did Rom. 9. 1. 2. 3. Herein also Moses dealt as a mediator betweene God and men and was a figure of our Mediator Christ who layd downe his life for the sheepe Iohn 10. 15 and redeemed us from the curse of the Law when hee was made a curse for us Gal. 3. 13. although Moses could not fully effect the grace that hee desired for the people The intent of Moses say the Heb. Doctors was that he might die in stead of them and beare their punishment according to that in Esay 53. 5. he was wounded for our trespasses for the death of the just maketh reconciliation c. R. Menachem on Ex. 32. Vers. 33. Whosoever the Greeke saith if any hath sinned meaning such sinne as whereby men fall away finally against whom David prayeth Let them be wiped out of the booke of the living Psal. 69. 29. but who so overcommeth Christ will not wipe his name out of the Booke of life Rev. 3. 5. I will wipe or I should wipe him out if any Vers. 34. unto the place the word place the Greeke also addeth meaning the land of Canaan So God in indignation giveth over the people unto Moses and the conduct of the Angel and wold withdraw the signes of his presence from them as after he did in Exodus 33. Angel there was an Angel fore-promised in Exodus 23. 20. Howbeit R. Menachem on this place saith This Angel is not the Angel of the covenant of whom hee spake in the time of favourable acceptance My presence shall goe for now the holy blessed God had taken away his devine presence from amongst them and would have led them by the hand of another Angel And Moses speech in Exodus 33. 12. seemeth to imply so much when I visit or of my visitation that is when I see good to punish them for so visiting here signifieth as in Exodus 20. 5. By this God would teach the impossibility of the law to reconcile men unto God in that Moses could obtaine but a deferring of their punishment they still remaining under wrath Vers. 35. they made that is caused to bee made for they that occasion or cause a thing are sayd to doe they same as Iudas purchased the field Act. 1. 18. which was bought by the Priests with the mony which Iudas returned Matt. 27. 3. 7. see Ex. 7. The Greek here translateth for the making of the Calfe but the Chaldee saith for that they served it Amongst other punishments which God inflicted upon the people there was one speciall for this sin that God turned and gave them up to worship the host of heaven c. Act. 7. 42. so giving them over from one evill to another as he did also the Gentiles Rom. 1. 24. 26. 28. CHAP. XXXIII 1 The Lordrefuseth to goe as he had promised with the people 4 The people mourne for it and put off their ornaments 7 The Tabernacle is removed out of the campe 9. Moses entreth into it and God in a cloud talketh with him 12 He prayeth the Lord to shew him his waies 15 and to let his presence goe with his people 17 God granteth it him 18 He desireth to see Gods glory 19 God promiseth to proclaime his Name before him but his face no man can see live AND Iehovah spake unto Moses Go get thee up hence thou and the people which thou hast brought up out of the Land of Egypt unto the Land which I sware unto Abraham to Isaack and to Iacob saying unto thy seed will I give it And I will send before thee an Angel and I will drive out the Canaanite the Amorite and the Chethite and the Pherizzite the Evite and the Iebusite Vnto a Land flowing with milke and honey for I will not goe up in the midst of thee for thou art a stiff-necked people lest I consume thee in the way And the people heard this evill word and they mourned and no man did put his ornament upon him For Iehovah had said unto Moses Say unto the Sons of Israel ye are a stiff-necked people in one moment I will come-up in the midst of thee and consume thee now therefore put-off thy ornament from on thee and I shall know what I shall doe unto thee And the Sonnes of Israel stript themselves of their ornament from the mount Horeb. And Moses tooke a tent and pitched it for him without the campe afar off from
body of a precept of the substantiall-precepts of the law and all the people doe it at their saying the Iudges are discharged and every one of them that doe it is bound to bring the sinne-offring appointed as it is written AND THE THING BE HID and not the whole body of-the-precept The Iudges are never bound to bring the sacrifice till they teach to abolish a part and to confirme a part of the things which are not expressed in the law and explained Afterwards the Iudges are bound to bring the sacrifice and they that doe it at their saying are discharged As if they teach that it is lawfull to worship idols c. loe it is as if they should say there is no idolatry forbidden in the law which abrogateth the whole body of the commandement and this and the like is not ignorance in teaching but forgetfulnesse Therefore they are discharged of the sacrifice and who so doth it at their saying he is bound to bring the sacrifice for himselfe But if they erre and teach saying he that prostrateth himselfe to idols c. is guilty for it is said thereof thou shalt not prostrate thy selfe to another God but he that bendeth towards the ground and prostrateth not that is lawfull now they are bound to bring the sacrifice And so in all the like cases if they teach and the most part of the Church doe it at their saying these are discharged and the Iudges bring the sacrifice for their ignorance Maimony in Shegagoth c. 14. are guilty or doe offend sinne trespasse unto gu 〈…〉 esse See Levit. 5. 3. 6. Vers. 14. against it or as the Greeke translateth in it So the Hebrew word ghnal sometime signifieth as in Exod. 29. 3. Esay 38. 20. the church or the assembly in Hebrew kahal whence the Greeke word ekklesia a church is derived This the Hebrew Doctors understand not onely for the twelveâ—â—ibes of Israel but for every tribe which is called kahal a church as it is written in 2 Chron. 20. 5. Iohosaphat stood in the church or assembly of Iudah And from this law they say Every Tribe was to bring a Bulloâ—ke for a sinne-offring in all twelve Bullockes And whether all the Israelites in the land did the thing at the saying of the Iudges teaching them or the most of Israel did it though they were the least number of the tribes or the most of the tribes did it though they were the least of all Israel they brought according to the number of all the tribes a Bullocke for every tribe As if the inhabitants of the land of Israel were 600000 and one and they that did the sin by the teaching of the Iudges were 300000 and one and all of them of the Tribe of Iudah onely Or if they that did it were all of them the children of seven tribes though they were but 100000. the Iudges were bound to bring the sacrifice c. And the tribe of Manasses and of Ephraim were not counted as two tribes in this businesse but both for one tribe Maimony treat of Ignor. chap. 12. Sect. 1. and chap. 13. sect 2. It is also observed by them that All the sacrifices of the Church were either Burnt-offrings or Sinne-offrings and among the sacrifices of the Congregation there were no Peace-offrings save the two lambs that were brought with the waved loaves at the solemne assembly Levit. 23. 19. and they were called the Peace-offrings of the Congregation And the Church never offred a trespasse offring nor any Bird. Maimony treat of offring sacrifices chap. 1. sect 4. a bullocke In Num. 15. 24. the law appointeth a bullocke for a burnt-offring and an hee Goat for a sinne-offring when the congregation ignorantly sinneth and here it commandeth a Bullocke for a sinne-offring onely The Hebrewes reconcile these lawes thus What is the offring they bring for this ignorance If it bee concerning idolatry that they the Iudges ignorantly sinne and teach it they bring a Bullocke for a Burnt-offring and an hee goat for a sinne-offring for every tribe and this is the offring spoken of in Num. 15. 24. which by word of mouth hath beene taught to bee spoken of ignorant-sinning by idolatry But if it be concerning any other transgressions that they ignorantly-offend and teach for the ignorant doing whereof they are bound to bring the appointed sacrifice then every tribe bringeth a Bullocke for a sinne-offring and this is that spoken of in Levit. 4. 13. 14. Maimony treat of Ignorances chapt 12. Sect. 1. Others doe accord these lawes thus that this here is meant of the sinne of all Israel jointly and that in Num. 15. is meant of particular assemblies or synagogues as they were distinct by their dwellings in Canaan But I observe another difference how this in Levit. 4. 13. speaketh of doing some one of all the commandements which should not be done that in Num. 15. 22. speaketh of not doing all the commandements which the Lord had spoken by Moses Vers. 15. lay their hands There is no laying on of hands upon the offrings of the Congregation but upon two viz. vpon the scape goat Lev. 16. 21. and upon the Bullock for the thing hid from the eyes of the church Lev. 4. 13. 15. Upon it three of the Synedrion doe lay their hands Maimony treat of offring sacrifices chap. 3. sect 10. See also the notes on Levit. 1. 4. It figured their faith in Christ upon whom God would lay the iniquity of us all Esay 5â— 6. and so would not impute their trespasses unto them 〈◊〉 Cor. 5. 19. he that is the Priest or Levite shall kill see Levit. 1. 5. Vers. 16. anointed that is as the Chaldee expoundeth it the chiefe Priest in Greeke Christ that is Anointed a figure of our Lord Christ. Vers. 17. seven times signifying a full purgation see the notes on vers 6. c. For the things done to the sacrifice of the high Priest the same were done to the congregations Vers. 20. the sinne-offring in Greeke the Sin meaning the sacrifice which was for the high priests sinne vers 8. c. the first Bullocke as it is called in vers 21. it shall that is as the Greek translateth the sinne shall be forgiven them Vers. 21. he shall cary in Greeke they shall cary out the whole Bullocke as v. 12. Vers. 22. the Ruler or the Prince in Hebrew Nasi that is one Preferred or Advanced above others or one that lifteth up and easeth the burdens of the people by governing them as Num. 11. 17. Exod. 18. 22. It is a common name both to inferiour rulers Num. 16. 2. Exod. 16. 22. and to the chiefe as the King Ezek. 34. 24. and 38. 2. and 45. 7. The Hebrew Doctors understand this law of the later saying Who is the Ruler spoken of in the law It is the King over whom no man of Israel hath power neither 〈◊〉 any above him in his kingdome but the Lord his God Whether he be of Davids house or
So after in verse 20. 22. c. Vers. 19. of Sinai where the Lawes Iudgements and Statutes were given to Israel there also was their order set for encamping about Gods sanctuarie and marching with it towards Canaan And this also is to distinguish it from the second mustering which was in the plaines of Moab when all this generation was dead Numb 26. 3. 63 64. V. 20. by their generations in Greeke according to their kindreds so after in v. 22. 24. c. that went forth or that goeth forth with the host that is was able to goe forth to warre So after Vers. 24. Gad he is set in the third place in Levies roomth who was numbred apart v. 47. because Gad was ioyned with Reuben and Simeon on the South quarter of the host Num. 2. 10 14. All the other tribes are mustred in the order before set downe vers 5. 15. V. 25. and fiftie Gad the handmaids sonne is the onely of all the tribes whose number endeth with fiftie all the other are by thousands and end with hundreds which shewed Gods admirable providence and blessing in multiplying them after such a sort that no odde or broken number was among all the tribes as when Moses blessed Ioseph he mentioned the ten thousands of Ephraim and the thousands of Manasses Deut. 33. 17. whereas in other numbrings we shall finde few but broken numbers as in the first borne of Israel Num. 3. 43. and in those that returned out of Babylon Ezr. 2. 1. 42. Nehem. 7. 6. 45. Here we may behold the number of every tribe beginning at the greatest and so in order to the least thus 1. Iudah 74600. 2. Dan 62700. 3. Simeon 59300. 4. Zabulon 57400. 5. Issachar 54400. 6. Naphtali 53400. 7. Reuben 46500. 8. Gad 45650. 9. Aser 41500. 10. Ephraim 40500. 11. Benjamin 35400. 12. Manasses 32200. Iudah hath the greatest number for he was to bee celebrated of his brethren Gen. 49. 8. he was standard-bearer in the foremost quarter as they camped about the Tabernacle Numb 2. 3. His standard Lion-like Gen. 49. 9. marched in the first place as they journeyed towards the land of promise Nam 10. 13 14. He had halte the first birth-right that of him the chiefe ruler should come and our Lord Christ himselfe concerning the flesh 1 Chron. 5. 2. Heb. 7. 14. Here he hath valiant men of warre moe than double the number of Benjamin or Manasses almost twelve thousand moe than the greatest tribe Dan the handmaids son hath the next number to the most for Rachels sake for Iakobs blessing Gen. 49. 16. and for his place in the campe to bee standard-bearer to the rere-ward which was the greatest quarter next Iudahs Numb 3. 9. 3â— 10. 25. that the formost standard and the hindmost might have the greatest number of warriers And whereas at the first Dan had but one son Gen. 46. 23. and so one family Num. 26. 42. when Benjamin had ten Gen. 46. 21. now God so disposed that Dan should be one of the greatest in number and Benjamin one of the least For God is the Iudge he putteth downe one and setteth up another Psal. 75. 7. The barren hath borne seven and she that had many children is waxed feeble 1 Sam. 2. 5. Simeon the second patriarch is the third in number of warriers at this time but before they came into Canaan his tribe was diminished for their sinne exceedingly but being now 5930â— it was at the latter muster buâ— 22200. men Num. 26. 14. so that Moses blessing the tribes mentioneth not his name at all Deut. 33. Reuben Israels first-borne as he lost his dignitie for defiling his fathers bed Gen. 49. 3 4. so here his increase is none of the greatest but six of his brethren have moe than he Ephraim as he was blessed before his elder brother Manasses Gen. 48. 20. so here he is increased by thousands more â—â—an Manasseh and more than the whole tribe of Benjamin and his blessing continueth above his brother Deut. 33. 17. yet Satan to hinder this had slaine by the Philistimes of Gath the sons of Ephraim whiles they dwelt in Egypt for which their father Ephraim mourned many dayes 1 Chr. 7. 20 21 22. And as they trauelled in the wildernesse his posteritie was diminished eight thousand Numb 26. 37. Benjamin as he was the youngest of all the patriarchs so here his number is one of the least though at the first his children were moe than any of his brethren Gen. 46. 21. Afterwards in Canaan his tribe was almost rooted out Iuag. 20. that he hath not without cause this attribute Benjamin the little Psal. 6 8. 28. Manasses hath the last place in this count that Iakobs prophecie might have effect his younger brother Ephraim shall be greater than he Gen. 48. 19. But God blessed this tribe in their travell thorow the wildernesse that at the next muster they were inreased above twentie thousand moe than at this time whereas Ephraim his brother was not increased at all but diminiâ—â—ed Num. 26. 34. 37. Thus the blessings of God were distributed among the tribes for their number and for their order according as in wisdome he saw meet He increaseth the nations and destroyeth them hee inlargeth the nations and strayteneth them Iob 12. 23. V. 32. of Ioseph he as his blessing was to bee like a fruitfull vine Gen. 49. 22. so of him by his two sonnes here are moe warriers than any tribe had saving Iudah And his two sonnes Ephraim and Manasseh are not families but tribes as if they had beene Iakobs owne according to his adoption of them Gen. 48. 5. Thus Ioseph hath a double portion the first birthright 1 Chron. 5. 1. 2. V. 42. The sonnes of Naphtali Of all the other it is said Of the sonnes and so the Greeke translateth this here Some of the Hebrewes as Baal hatturim upon this place give a reason which appeareth not in Moses that Of Naphtali onely he saith THE SONNES because Naphtalies tribe had moe daughters than sonnes and therefore in Naphtalies blessing Gen. 49. 21. he is resembled to a female an Hinde let loose Therefore also in Numb 26. it is written of them all THE SONNES because the men were dead Num. 26. 64 65. but the women multiplied V. 44. each one was Hebr. one man for the house of his fathers were they which the Greeke explaineth thus one man for one tribe according to the tribe of their fathers houses were they V. 46. six hundred thousand c. a marvellous increase of seventie soules which came into Egypt Gen. 46. 27. that so many thousands of able men besides women and children should in so few yeeres be multiplied even as the starres of heaven Deut. 10. 22. this was the reward of faith Heb. 11. 11 12. Baalam looking upon them with admiratioÌ„ said Who can count the dust of Iakob and the number of the fourth part of Israel Numb 23. 10. And such is the increase
fruitfull Uine Gen. 49. 22. Vers. 35. Shuthelah in Greeke Southala Becher this some thinke to be he which is called Bered in 1 Chron. 7. 20. Tahan or Tachan in Greeke Tanach by transposition of letters Vers. 36. Eran in 1 Chron. 7. 26. called Edan or Laadan so the Greeke here writeth him Eden for the likenesse of the Hebrew letters whereof see the Annotations on Gen. 4. 18. and Num. 2. 14. Of this Eran or Edan came Iosua the sonne of Nun 1 Chro. 7. 26 27. And here Ephraims sonnes sonne is head of a familie as was before in Iudahs tribe vers 21. Vers. 37. 32 thousand c. he had before 40 thousand Num. 2. 19. so eight thousand of this tribe are now diminished Vers. 38. Bela in Greeke Bale he was Benjamins first-borne 1 Chron. 8. 1. Ashbel called Iediael 1 Chron. 7. 6. Benjamins second sonne 1 Chron. 8. 1. The Greeke here writeth him Asâ—ber or as some copies have it Asubel Abiram or Achiram in Greeke Acheiran elsewhere he is named Aechi Gen. 46. 22. and Achrah the 〈◊〉 sonne of Benjamin 1 Chron. 8. 1. Vers. 39. Shephupham in Greeke Sophaâ— in 1 Chron. 7. 12. he is called Sâ—uppim in Gen. 46. 22. Muppim Hupham otherwise Huppim Gen. 46. 22. 1 Chron. 7. 12. Vers. 40. Ard in Greeke Ader so in 1 Chro. 8. 3. the Hebrew writeth him Adar the familie understand as the Greeke also supplieth of Ard the familie of the Ardites Here Benjamin hath but seven families who in Gen. 46. 21. had ten Vers. 41. 45 thousand c. hee had before but 35 thousand and 400. Num. 2. 23. now his number is increased ten thousand and two hundred that though his families were diminished yet hee had the greatest increase of men of warre amongst all the tribes save Manasseh and Aser Vers. 42. Shuham or Shucham called by transplacing of letters Hushim or Chushim in Gen. 46. 23. in Greeke Same Vers. 43. 64 thousand c. of one familie of Dan there sprang so many thousand men that none of all the tribes save Iudah have the like multitude and he is increased 17 hundred men moe than at the former numbring Num. 2. 26. Vers. 44. Iimnah in Greeke Iamein 〈◊〉 in Greeke Iâ—sovi Betweene these there was another called Iisvah Gen. 46. 17. whose familie here omitted seemeth to be perished Vers. 45. Cheber or Heber in Greeke Cheber of his posteritie see 1 Chron. 7. 32. Here Asers sonnes sonnes are also heads of families as were before in Iudah and Ephraim vers 21. and 36. Vers 46. Serah or Serach in Greeke Sara mentioned also in Gen. 46. 17. 1 Chron. 7. 30. Vers. 47. 53 thousand c. when before 〈◊〉 had but 45 thousand and five hundred Num. 2. 28. that his increase in the wildernesse was elevâ—â— thousand and nine hundred men of warre none but Manasseh was before him Vers. 48. Naphtali in Greeke Naphthal 〈…〉 Iachzeel in Greeke Asiel The foure families of Napthtali continue as in Gen. 46. 24. Vers. 50. 45 thousand c. wheras before he had been 53 thousand and 4 hundred Num. 2. 30. so that eight thousand fewer are at the last than at the first Vers. 51. and a thousand c. The number of all at the former count was 600 thousand and three thousand and 550 Num. 2. 32. so that now in the whole summe the host of Israel is decreased in their 38 yeares traveil eighteene hundred and twentie men exempting the Levites which were numbred apart Wherein Gods worke for them all in generall and for the tribes and families in particular is to be regarded When they were under bondage and affliction in Egypt they multiplied like fish and filled the land Exod. 1. for outward persecution increaseth the Church and lesseneth it not but when they were come out from that iron furnace and carried of God as on Eagles wings thorow the wildernesse in safetie they so provoked him by their murmurings rebellions and idolatries that he consumed their dayes in vanity and their yeares in hastie terrour Psal. 78. 17. 33. And though amongst other blessings God give them his lawes to direct them Exod. 20. c. and his good spirit to instruct them Neh. 9. 20. and led them like a flock by the hand of Moses and Aaron Psal. 77. 21. yet learned they not obedience but mount Sinai gendred to bondage Gal. 4. 24. and the Law wrought wrath Rom. 4. 15. and Moses their Law-giver could not bring them into the promised land but left that unto his successor Iesus the son of Nun who figured Iesus the Sonne of God by whom commeth grace and truth and the inheritance of the Kingdome of heaven Deut. 31. 2. 7. 14. Ioh. 1. 17. Rom. 6. 23. The speciall hand of God touching the tribes and the mothers that bare them and the families and persons that proceeded of them may thus be viewed Seven of the twelve tribes did increase in multitude as they travelled besides the tribe of Levi which also was a thousand at the last numbring moe than at the first ver 62. 1 Iudah increased 1900. 2 Issachar 9900. 3 Zabulon 3100. 4 Manasseh 20500. 5 Benjamin 10200. 6 Dan 1700. 7 Aser 11900. The summe of all increased was nine and fiftie thousand and two hundred besides the thousand Levites Notwithstanding the decrease of the five 〈◊〉 was more for 1 Reuben decreased 2770. 2 Simeon 37100. 3 Gad 5150. 4 Ephraim 8000. 5 Naphtali 8000. So the summe of all that were diminished was one and sixtie thousand and twentie men Observe also the worke of God in respect of Iakobs wives the foure mothers of the tribes Leah R 〈…〉 el Zilpah and Bilhah whom the holy Ghost mentioneth in Gen. 46. 15. 18 19. 25. 1 Leah was multiplied in Iudah 1900. in Issachar 9900. in Zabulon 3100. So the fruit of Leahs body increased in the wildernesse fourteene thousand and nine hundred besides the thousand of Levi. 2 Rachel was multiplied in Manasseh 20500. in Benjamin 10200. So Rachels increase was thirtie thousand and seven hundred 3 Zilphah Leahs handmaid increased in her son Aser eleven thousand and nine hundred 4 Bilhah Rachels handmaid was multiplied in her son Dan seventeene hundred Thus God unparted his blessing among them all but chiefly to Rachel whom Iakob loved for her increase was more than of all the other three They were likewise all of them partakers of his chastisements in their posteritie for 1 Leah was diminished in Reuben 2770. in Simeon 37100. so the lost of her increase in the wildernesse nine and thirtie thousand eight hundred and seventie men 2 Rachel was diminished in Ephraim 8000. 3 Zilphah lost in Gad her sonne five thousand one hundred and fiftie 4 Bilhah lost in Naphtali eight thousand men So the farre greatest losse was Leahs who now might weepe for her children because they were not as long after befell unto Rachel Mat. 2. 18. Againe as the twelve tribes camped in foure quarters about the
Iah God meaning it of the captives Or that thou O Iah God maist dwell to wit in mens hearts by faith Ephes. 3. 17. or in the Church which by those thy gifts the Ministers is builded as a spirituall house for God to dwell in 1 Cor. 3. 9 10 16. 1 Pet. 2 5. So God dwelt among the Israelites Num. 5. 3. and 35. 34. Vers. 20. day by day or daily see Psal. 61. 9. â—odeth us to wit with his blessings or gifts verse 19. or with afflictions wherewith the Saints are burdened and yet blesse him for his comforts in them 2 Cor. 5. 4. and 1. 3 4 8. and 6. 4 6. The Chaldee understandeth it of such lâ—ding as is by adding precepts upon precepts Vers. 21. Our God c. or God to us is a God for salvations that is all manner health helpe and deliverance that fully saveth Iehovih so the name of God is written usually when Adonai Lord next followeth it as here and Psal. 109. 21. or goeth before it as Gen. 15. 2. having the vowels of Aelohim God and so is by the Iewes pronounced as other times having the vowels of Adonai it is so pronounced Lord. So for Adonai Iehovaih 2 Sam. 7. 18. is written Iehovah Aelohim 1 Chron. 17. 16. See Psal. 83. 19. issues or passages that is waies and meanes of death or to death meaning that he hath many waies to bring his enemies to death and to deliver his people out of it For he hath the keyes of death Rev. 1. 18. â—e killeth and giveth life woundeth and healeth and none can deliver out of his hand Deut. 32. 39. So issues of life Prov. 4 23. Vers. 22. hairie scalpe Hebr. the crowne or scalpe of haire meaning open and inevitable judgement on the chiefest and most fierce enemies guiltinesses guilty sinnes impieties So Psal. 69. 6. Vers. 23. I will bring againe or will returne reduce to wit thee my people as I brought thee from the perill of Ogh in Bashan Numb 21. 23 35. and of Pharaoh at the red sea Exod. 14. 22 23 28 29. Former deliverances are often by the Prophets applied to the times and workes of Christ See Isa. 11. 1 11 15 16. and 51. 10 11. gulfs or deeps bottoms See Psal. 69. 3. Vers. 24. That thy foot may embrew that is â—e embrewed or That thou maist embrew thy foot It is the same word which before in verse 22. is Englished wound and signifieth to make gorâ— bloudy and is here by consequence put for embrewing or dipping in gorâ— bloud as the Greeke turneth it That thy foot may bee dipped And this noteth a great slaughter of the enemies as the dipping of the foot in oile Deut. 33. 24. meaneth abundance thereof in bloud of thine enemies or which floweth from thine enemies from him that is from each of them or from the greatest of them Antichrist or of the same bloud Compare herewith the slaughter of Christs enemies Rev. 19. 17 18 21. Vers. 25. They have seene that is Men have seene not naming any speciall persons thy goings or waies and administration The Chaldee saith The house of Israel have seene the going of thy Majestie upon the Sea O God in the that is which art in the Sanctuarie or into the Sanctuarie referring it to Davids carrying of the Aâ—ke into the holy Tent 1 Chron 13. 6. 8. and 15. 28. Vers. 26. beating on timbrels or on Tabers to wit with the hand so in the triumph at the red sea Mary the sister of Aaron and all the women after her with timbrels and pipâ—s sung praise to God Exod. 15. 20 21. unto that the Chaldee here referreth it So at the slaughter of the Philistims 1 Sam. 18. 6 7. and at the slaughter of the Ammonites Iudg. 11. 34. A timbrel or taber is in Hebrew named Toph of the like sound that it maketh when it is stricken Vers. 27. In the Churches or congregations see Psal. 26. 12. ye of the fountaine that come out of Israel as out of a well or fountaine a phrase taken from Deut. 33. 28. Esaias hath also one much like it Isa. 48. 1. It seemeth to be meant of the people though it may also be referred to Christ blesse the Lord who is of the fountaine of Israel For of the Israelites concerning the flesh Christ came who is God over all blessed for ever Amen Rom. 9. 5. Vers. 28. There in the Churches be little Benjamin the tribe or posteritie of Benjamin who was himselfe little that is youngest of all Israels children and his tribe little that is few in number being almost all destroied for the sinne of Gibea Iudg. 20. 1 c. their ruler the Prince of that Tribe The Greeke version saith in a trance taking the Hebrew Rodem to be of radam though it be not found elsewhere in this forme yet rare words but once used are sundry times found in this and other Psalmes These things applied to Christs times and after are very mysticall Benjamin the least is here put first so in the heavenly Ierusalem the first foundation is a Iasper Rev. 21. 19. which was the last precious stone in Aarons Brest plate on which Benjamins name was graven Exod 28. 20. 10. 21. In this Tribe Paul excelled as a Prince of God though one of the last Apostles 1 Cor. 15. 8 9 10. who was converted in a trance or extasie Act. 9. 3 4 c. and in exâ—asies he and other Apostles saw the mysteries of Christs Kingdome Act. 10. 10 11 c. 2 Cor. 12. 1 2 3 4. their assembly in Greeke their governours the Hebrew word Regamah but once used causeth this ambiguitie for comming of Ragam to throw an heape of stones Lev. 24. 14. may either be taken for an heape or assembly or for a stone that is a ruler as elsewhere a stone signifieth Gen. 49. 24. Of this Tribe of Iudah were the Apostle Iames and other our Lords brethren Gal. 1. 19. Act. 1. 14. Zebuluâ— Naphtalâ— these Tribes were situate in the â—arthest parts of Canaan as Iuda and Benjamin were in the first and chiefest parts meaning by these few all other Tribes gathered to praise God In these coasts Christ called to Apostleship Simon Peter Andâ—ew c. fishers of Galilee Vers. 29. commanded thy strength that is powerfully appointed it speaking to the Church See the like phrase Psal. 133. 3. and 44. 5. By strength also Kingdome is often meant strengthen the Chaldee paraphraseth dwell in this house of the Sanctuarie which thou hast made for us Vers. 30. For thy Palace or temple which was after Davids daies to be builâ—â— in the heavenly Ierusalem the Lord and the Lambe are the Temple of it Rev. 21. 22. bring a present or lead along a gift that is gifts or presents So Psal. 76. 12. which presâ—nts are sometimes of the persons of men See Isa. 18. 7. 66. 20. Rom. 〈◊〉 16. 12. 1. Vers. 31. Rebuke that is Destroy See Psal. 9. 6. â—ompany of speare-men
all their first-borne threatned to die 11 The Passover is kept the first borne of Egypt slaine Israel departeth 12 Their first-born are sanctified to God he conducteth Israel with a pillar 13 Pharaoh pursueth Israel they passe through the sea where Pharaoh is drowned 14 Israel â—ingeth Gods praise They murmur for water and have it sweetned 15 They murmur for bread God feeds them with Quailes and Manna 16 They murmur for water and have it from thâ— Rocke They overcome Amaleck 17 Iethro meeteth Moses Officers are set over Israel 18 Israel is sanctified to receive Gods fiery Law at Sina mount 19 God giveth the morall Law with terrour all 〈◊〉 is afraid 20 Iudiciall lawes concerning the bodies and lives of men Chap. 21 Lawes concerning goods and chaâ—tels 22 Moe lawes concerning justice and religious duties 23 The couenant of the law is approved and confirmed with sacrifice 24 God commandeth to make an Arke a Table and a Candlesticke 25 To make a Tabernacle wherein they should bee placed 26 To make a brazen Altar and Court of the Tabernacle 27 To make priestly garments for Aaron and his sonnes 28 To consecrate the Priests and Altar to sacrifice daily 29 To make the golden Altar the brazen Laver anointing oile and perfume 30 The workemen of the Tabernacle the Sabbath and Tables of stone 31 Israels Idolatry for which God would have destroyed them 32 They are brought to repentance Moses would see Gods glory 33 The covenant is renewed Moses face shineth and is veiled 34 The people bring gifts for the making of the Tabernacle 35 Bezaleel and Aholiab make the Tabernacle it selfe 36 The Arke Table Candlesticke golden Altar Oile and perfume are made 37 The brazen Altar Laver and Court The sum of the offrings 38 The Priests garments are made All the worke is approved 39 The Tabernacle is set up and anoynted and filled with Gods glorie 40 THE SECOND BOOKE OF MOSES CALLED EXODVS CHAPTER I. 1 The number of the sonnes of Israel that went into Egypt 7 Their great increase after Iosephs death 8 Their oppression by a new King 12 Their multiplication notwithstanding their bitter service 15 The King commandeth the men children to be killed at the birth 17 but the midwives fearing God doe save them alive 20 and are blessed of God for it 22 Pharaoh commandeth all the men children to be cast into the river NOw these are the names of the sonnes of Israel which came into Egypt every man and his house came with Iakob Reuben Simeon Levi and Iudah Issachar Zabulon and Benjamin Dan and Naphtali Gad and Aser And all the souls that came-out of the thigh of Iakob were seventy soules and Ioseph was in Egypt And Ioseph dyed and all his brethren and all that generation And the sons of Israel were fruitfull and increased abundantly and multiplied and wexed-mighty most exceedingly and the land was filled with them And there arose-up a new King over Egypt which knew not Ioseph And he said unto his people behold the people of the sonnes of Israel are moe and mightier than we Come-on let us deal-wisely with them lest they multiply and it be when there fall out warre then they be added also unto our enemies and warre against us and goe-up out of the land And they set over them taske-masters to afflict them with their burdens and they built for Pharaoh treasure-cities Pithom and Raamses And as they afflicted theÌ„ so they multiplyed so they encreased and they were yrked because of the sonnes of Israel And the Egyptians made the sons of Israel to serve with rigour And they made their lives bitter with hard service in morter in bricks and in all service in the field al their service wherin they made theÌ„ serve was with rigor And the king of Egypt said to the midwives of the hebrew women of which the name of one was Shiphrah and the name of the other Puah And he sayd when ye do the midwives office to the Hebrew women see them upon the stools if it be a son then ye shall kill him and if it be a daughter then she shall live But the midwives feared God and did not as the King of Egypt spake unto them but saved alive the men-children And the King of Egypt called for the midwives and said unto them why have ye done this thing and have saved alive the men-children And the midwives said unto Pharaoh because the Hebrew women are not as the Egiptian women for they are lively and doe bring-forth ere the midwife come-in unto them And God dealt-well with the midwives and the people multiplied and wexed very mighty And it was because the midwives feared God that he made them houses And Pharaoh commanded all his people saying every sonne that is borne ye shall cast him into the river and every daughter ye shall save-alive Annotations BOoke of Moses so our Lord Christ calleth it in Mark 12. 26. See the first annotations on Genesis Exodus a Greeke word signifying Departing because the first chief thing here handled is of the Departing or Out-going of Israel from Egypt Exod. 12. 41. This Greeke word is used in Heb. 11. 22. Luk. 9. 31. Exod. 19. 1. In Hebrew the booke is named of the first words Elle shemoth that iâ— These are the names And here beginneth the thirteenth section or lecture of the Law See Gen. 6. 9. Verse 1. Now these Hebrew And these This booke is a continuance of the former history of Genesis therefore it beginneth with And as coupled thereunto so likewise do Moses his two next bookes Sometime And is used in the beginning of a story as Esth. 1. 1. where it may in translating be omitted as is noted on Gen 36. 24. and so the Greek omitteth it here Egypt Hebrew Mitsraim that is the land of Mitsraim the sonne of Cham See Gen. 10. 6. and 12. 10. house that is houshold as the Chaldee saith the men of the house Vers. 3. Issachar hee is named in the fift place because he was the fift of the same mother Leah though Iakob had other sonnes before him see Gen. 35. 23. Benjamin hee though yongest is set before the foure children of the bondwomen In the wall of the heavenly Ierusalem the Iasper on which his name was graven is the first foundation Rev. 21. 19. Exod. 28. 20. And in Deut. 33. Moses giveth Benjamin a blessing before his elder brother Ioseph Vers. 5. soules that is persons and in Hebrew soule put for soules See Gen. 12. 5. thigh loynes or seed See Gen. 46. 26. seventie the Greeke addeth 75. and so the Holy Ghost in Act. 7. 14. the reason whereof is noted on Gen. 46. 20. 27. And this small number when they came in commendeth Gods blessing in multiplying them so greatly when they went out Exo. 12. 37. Deut. 10. 22. and Ioseph that is with Ioseph who was in Egypt already as the Chaldee explaineth it wherfore the Greeke version putteth this clause before