And the Hangings of the Court See Verse 26 XXVII Exod. 9. And the Curtain for the Door of the Court XXVI Exod 16. Which is by the Tabernacle and by the Altar round about Or as the Hebrew particle al may be translated is over or upon the Tabernacle c. That is this Curtain at the Door and the Hangings of the Court compassed the Tabernacle and the Altar of Burnt-offerings which stood at the Door of it XL Exod. 19. round about so that they were not exposed to common fight For these Gershonites had nothing to do with the Altar it self which was the Charge of the Kohathites v. 31. And the Cords of it This seems to refer not merely to the Curtain for the Door of the Court but to all that went before viz. the Cords whereby those Hangings were stretched out and fastned by Pins to the Wood-work of the Tabernacle For the Cords of that belonged to the Custody of the Sons of Merari v. 37. and we find Pins and Cords as well for the Tabernacle that is the Hangings as for the Court i. e. the Boards c. XXXV Exod. 18. For all the Service thereof Of this part of the House of God as appears from v. 31 and 36. where this is repeated with respect to the other parts of it Verse 27 Ver. 27. And of Kohath was the Family of the Amramites c. He was the second Son of Levi and had as many more Families sprung from him as from the Eldest among which was the Family of the Amramites of which were Moses and Aaron Verse 28 Ver. 28. In the number of all the Males c. Though there were four Families of the Kohathites and but two of the Gershonites yet the latter were as numerous as they within Eleven hundred Keeping the Charge of the Sanctuary Of what belonged to the holy Place which was committed to their Charge as it follows afterward and they were instructed in it betimes Verse 29 Ver. 29. The Families of the Sons of Kohath shall pitch on the side of the Tabernacle southward Between the Tabernacle ond the Standard of Reuben II. 10. Verse 30 Ver. 30. And the Chief of the House of the Father of the Families of the Kohathites shall be Elizaphan the Son of Vzziel There was a Commander in Chief appointed over this Body of the Levites who was chosen out of the youngest Family of the Kohathites But it is observable there were no Standards belonging to any of these Bodies they being designed for other Service and not for War Ver. 31. And their Charge shall be the Ark and the Verse 31 Table and the Candlestick The Sanctuary as was said before v. 28. being committed to their Custody the Particulars are here mentioned which were the most precious of all the holy Things With which the Kohathites had the honour to be intrusted though a younger Family than those descended from Gershon because Moses and Aaron were of it being of the Family of the Amramites Which is the reason why the Kohathites are reckoned first in the next Chapter v. 2. and that of the XLVIII Cities given to the Levites by Joshua almost half of them fell to their Families XXI Josh 4 5. The Altars Both the Altar of Burnt-offerings and the Altar of Incense And the Vessels of the Sanctuary wherewith they i. e. the Priests minister See XXV Exod. 29. XXXVII 16. And the hanging That is the Vail before the most Holy Place for all other Hangings were under the care of the Gershonites v. 25 26. wherein the Ark was wrapt when they carried it IV. 5. And all the Service thereof Whatsoever belonged to this part of God's House See v. 26. and the Particulars are mentioned in the next Chapter v. 7 9 14. Ver. 32. And Eleazar the Son of Aaron shall be chief Verse 32 over the Chief of the Levites There was one Officer in chief set over each of these great Families of the Gershonites v. 24. of the Kohathites v. 30. and the Merarites v. 35. And over all these Chiefs there is now appointed a supreme Chief who was to govern them as they governed those under them and that was Eleazar who was more than a Levite being the eldest Son of Aaron the High Priest And have the over-sight of them that keep the charge of the Sanctuary But more particularly Eleazar was to super-vise those that had the Sanctuary under their care That is all the Rohathites and Elizaphan their chief v. 20. Verse 33 34. Ver. 33 34. Of Merari was the Family of the Mahlites and the Family of the Mushites c. Nothing is observable of these but that they were the fewest in number being thirteen hundred less than the Children of Gershon v. 22. Verse 35 Ver. 35. These shall pitch on the side of the Tabernacle Northward Opposite to the Kohathites between the Standard of Dan and the Sanctuary II. 25. Verse 36 Ver. 36. And under the Custody and Charge of the Sons of Merari shall be the Boards of the Tabernacle c. Concerning all the things mentioned in this and in the next Verse See XXVI Exod. 15 16 c. XXVII 10 11 12 c. and the next Chapter of this Book v. 31 32. Verse 37 Ver. 37. And their Cords These are different from those before mentioned v. 27. as I noted there Verse 38 Ver. 38. But those that encamp before the Tabernacle towards the East Where the Entrance into it was Even before the Tabernacle of the Congregation Eastward He would have this Station observed as much excelling the rest Shall be Moses and Aaron and his Sons There were but three Bodies of the Levites descended from the three Sons of Levi v. 1. and therefore none left to guard this side of the Tabernacle but Moses and Aaron and their Families who lay between the Standard of Judah and the Tabernacle see Chap. II. v. 3. which was the most honourable Post as I there noted Where the Priests were with great reason placed together with the chief Governor of all Moses because they were to guard the Holy Place that none might go into it but themselves Keeping the charge of the Sanctuary Of the Entrance into it For the charge of the Children of Israel Which it concerned every one of the Children of Israel should be kept sacred See v. 7. And the Stranger that cometh nigh shall be put to Death No Man that was not of the House of Aaron though a Levite was upon the peril of his life to enter into the Sanctuary Of which they had the charge See v. 10. Ver. 39. All that were numbred of the Levites which Verse 39 Moses and Aaron numbred at the Commandment of the LORD This looks like a Contradiction to the Observation I made v. 14.16 But Aaron's numbring here in all Probability is only his agreeing that this was a true Account which Moses took of the Tribe of Levi. For Moses still continues to be alone concerned in numbring the
The LORD brought us out of Egypt Certain it is that thus the ancient Christians understood such places taking the Angel here spoken of to be the Eternal LOGOS or WORD as St. John calls the Eternal Son of God Whose sence no Man I think hath better explained than our Mr. Thorndike who though he confesses it to be plain by the Scriptures that it was always an Angel that appeared under the Old Testament who is sometimes called by the proper Name of God JEHOVAH yet this is no prejudice to what the Fathers of the Church teach concerning the Appearing of the Eternal WORD Who was that LORD who then assumed some Angelical Nature wherein he might appear to deal with Men for a short time after which he dismissed it when he had done that Business for which he assumed it And hath brought us forth out of Egypt XIII Exod. 22. XIV 19. And behold we are in Kadesh Near to Kadesh for it is not likely they were admitted into the City it self which gave its Name to the adjacent Country A City Or Town for it doth not seem to have been a walled place In the uttermost of thy Borders In the Confines of the King of Edom's Country and belonging it is likely to his Dominion Verse 17 Ver. 17. Let us pass I pray thee through thy Country In our way to the Land of Canaan which God hath promised to give us We will not pass through the Fields or through the Vineyards They engaged not to turn aside as they went along into any private Man's Grounds See XXI 22. Neither will we drink of the Water of the Wells Which any private Person had digged for his own use but only of the Rivers which are common to all Creatures We will go by the King's High-way Keep in the common Rode which is made for all Passengers by the King's allowance We will not turn to the right hand or to the left Out of the Rode but go strait on Vntil we have passed thy Borders Got to the other side of the Country of Edom. Ver. 18. And Edom said unto him This sounds Verse 18 as if the whole Country had joyned in the following Answer Thou shalt not pass by me Go through our Country v. 20. Lest I come out against thee with the Sword The King bids them not attempt it for he would oppose their passage with all his Forces He was afraid no doubt lest they should seize his Country or spoil it and therefore would not trust their Declarations which they made to the contrary Ver. 19. And the Children of Israel Who were Verse 19 sent upon this Message v. 14. Or else some new Ambassadors whom Moses dispatched with new Intreaties after he understood his Denial Said unto him Gave him new Assurances of their honest Intentions We will go by the High-way Believe us we will not step out of the common Rode And if I and my Cattle drink of thy Water Out of the Wells before-mentioned v. 17. which private Men had digged and therefore had a Propriety in them Then I will pay for it For Water was commonly sold in those dry Countries where it was very scarce I will only without doing any thing else The Hebrew words ein dahar which we translate without doing any thing else literally signifies in our Language it is no word i. e. not mere fair Promises but we will perform what we say Go through on my feet Go through as fast as we can travel on foot Verse 20 Ver. 20. And he said thou shalt not go through He persisted in his Resolution and would not rely on their most solemn Asseverations Yet he consented as appears by II Deut. 28 29. to furnish them with necessary Provisions both of Meat and Drink for their Money And Edom came out against him with much People and with a strong hand For fear they should press into his Country he raised a great and powerful Army to oppose them and showed himself ready to fight them if they moved that way Verse 21 Ver. 21. Thus Edom refused to give Israel passage through his Border Which Grotius censures in his second Book de Jure Belli Pacis cap. 2. sect 13. as contrary to the Law of Nations by which the High-ways as well as the Sea and the Rivers of all Countries ought to be free for all that have a mind to pass through them upon just occasions And he gives many Examples of such permission out of Heathen Story and therefore looks upon the denial of this as a just ground of War with Sihon and Og mentioned in the next Chapter where I shall consider it as it might have been with Edom and Moab had not God prohibited it Nor doth the fear he thinks which the Edomites it is likely had of letting such a vast number of People pass through their Country alter the case for no Man's fear is to take away another Man 's right And there might have been Means contrived to remove this fear by letting them pass through in small Companies at a time or unarmed He had better have said in my opinion by giving Hostages on both sides for the performance of Conditions For it might have put the Israelites in as great fear to have gone through in small Parties or if they should have disarmed themselves But when all is said it seems not clear that all Men have such a right as that great Man thinks they may claim For no Man can challenge a passage through a private Man's Ground without his leave and every Prince hath the same dominion in all his Territories that a private Man hath in his Land There are many Examples also as Gronovius hath observed of Countries which have suffered extreamly by granting this Liberty which show that Princes have reason to deny it for their Peoples Security and the Examples of those who have granted it are Examples of Fact rather than of Right and of such as were not in a Condition to refuse what was demanded See Selden's Mare Clausum Lib. I. cap. 20. Wherefore Israel turned away from him By God's command who ordered them also to buy what they wanted of the Edomites II Deut. 5 6. For they stayed some time in Kadesh by their consent before they removed that they might furnish themselves as they offered with Necessaries XI Judges 17. Ver. 22. And the Children of Israel even the whole Verse 22 Congregation For they might not divide into several Bodies lying in several places but all march together when the Cloud moved in the order God appointed X. 13 14 c. Journeyed from Kadesh and came to Mount Hor. Another place upon the edge of the Edomites Country XXXIII 37. where they pitched in a part of that Mountain which was called Mosera X Deut. 6. Whether Mount Hor gave the Name of Hori to him who was the Ancestor of Seir and the first Planter of the Country which was afterward conquered by Esau XXXVI Gen. 20 30. II
Deut. 12. or had its name from him cannot be determined But Hori we are sure was the first Possessor of whom there is any memory of this Mountain Hor which was afterward called Seir from one descended from him and afterward Edom. Verse 23 Ver. 23. And the LORD spake unto Moses and Aaron in Mount Hor. At the foot of the Mount as appears from v. 25. By the Coast of the Land of Edom. XXXIII 37. Verse 24 Ver. 24. Aaron shall be gathered unto his People Shall die v. 26. For he shall not enter into the Land which I have given unto the Children of Israel v. 12. A manifest Token that the earthly Canaan was not the utmost Felicity at which God's Promises aimed because the best Men among them were shut out of it Because ye rebelled against my Word at the Water of Meribah By this word rebelled it appears there was something of Obstinacy in their Unbelief mentioned v. 12. Verse 25 Ver. 25. Take Aaron and Eleazar his Son Speak to them in my Name For it is expresly said XXXIII 38. that they went up at the Commandment of the LORD And bring them up unto Mount Hor. This shows that they pitched their Tents at the bottom of it in a place called Mosera See X Deut. 6. where this seems also to have been the Name of the whole Hill as well as Hor. Ver. 26. And strip Aaron of his Garments i. e. Of Verse 26 his Priestly Robes as Josephus rightly expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned XXVIII Exod. 2 3 c. wherewith he was clothed when he was anointed to the Office of High-Priest VIII Lev. 7 8 9. which he put on I suppose in the Camp and went up in them to Mount Hor that he might die gloriously not in his Robes but immediately after he put them off to be put upon his Son For this stripping him of his Robes was in effect the divesting Aaron of his Office that it might be conferred upon his Son which was done as follows And put them upon Eleazar his Son Which was the investing him with the Office of High-Priest into which he now succeeded in his Fathers stead and was by this Ceremony admitted to it The Talmudists say the manner was first to put on the Breeches then the Coat which being bound about with the Girdle then the Robe upon which was the Ephod and then the Miter and golden Crown See Selden de Succession in Pontif. Lib. II. cap. 8. And Aaron shall be gathered unto his People and die there This was said before in short v. 24. but now the time of his Death is expresly declared immediately after he laid down his Office and had the satisfaction to see his Son inaugurated in his Room and the place of it upon Mount Hor. Of this Phrase Gathered to his People see XXV Gen. 8 17. Ver. 27. And Moses did as the LORD commanded and they went up into Mount Hor in the sight of all the Congregation That they might all be Witnesses Verse 27 of the Succession of Eleazar to the Office of his Father Verse 28 Ver. 28. And Moses stripped Aaron of his Garments and put them upon Eleazar his Son This Moses did as the Minister of God who now translated the Priesthood to another And Aaron died there in the top of the Mount And was buried also there X Deut. 6. For great and heroick Persons were in ancient days usually buried in high Places So Joshua was XXIV 30 33. and Eleazar II Judges 9. and Cadmus and Harmonia who lived near the time of Joshua as Bochartus observes in his Canaan Lib. I. cap 23. And Moses and Eleazar came down from the Mount After they had seen him laid in his Grave by those that attended them This fell out in the fortieth Year after they came out of Egypt on the first day of the fifth Month when Aaron was an Hundred and three and twenty Years old as we read XXXIII 38 39. In the new Moon of the Month which the Athenians called Hecatombaeon the Macedonians I ous and the Hebrews called Sabba as Josephus glosses But that last word should be Ab not Sabba as Jacobus Capellus observes in his Histor Sacra Exotica ad An. 2542. which answers he thinks to the nineteenth of our July And so the Hebrews say in Seder Olam Aaron died on the first day of the Month Ab upon which there is a Fast in their Rituals in memory of it Ver. 29. And when all the Congregation saw that Aaron was dead i. e. Understood as the word See is used XLII Gen. 1. that God had taken him out of the World as Moses and Eleazar told them who Verse 29 also came down from the Mount with him They mourned for Aaron thirty days Till the end of the Month. For so long their Mourning seems in those days to have been continued for great Persons as it was for Moses XXXIV Deut. 8. though a Week sufficed for private Persons Even all the House of Israel Both Men and Women CHAP. XXI Chapter XXI Ver. 1. AND when King Arad the Canaanite In Verse 1 the Hebrew the words are thus placed When the Canaanite King Arad And so they are in the LXX and the Vulgar And Arad may as well signifie a Place as a Person nay there seems more reason to translate the words thus The Canaanitish King of Arad because there was such a City in Canaan mentioned XII Josh 14. and I Judges 16. One of the Sons of Canaan being called Arad as both the LXX and the Vulgar translate the Hebrew word Arvad X Gen. 18. who it is likely gave his Name to this part of the Country the chief City of which was also called after him Which dwelt in the South In the South part of the Land of Canaan towards the Eastern Angle of it near the Dead Sea See XXXIII 40. Heard that Israel came by the way of the Spies Which were sent by the King Arad as many suppose to bring him Intelligence which way the Israelites marched For it being Eight and thirty Years since the Spies sent by Moses went that way or rather they going so secretly that it was not known which way they went it is thought not probable that Moses speaks of them in this place But there is no necessity of taking the Hebrew word Atharim to signifie Spies but it may as well be the Name of a Place as the LXX understood it by whom it is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if the situation would agree to it one might probably conjecture the place was so called from the Spies that went from thence by Moses his order to survey the Country For that was a thing so memorable that as it could not well slip out of the Minds of the People of Canaan so they found I make no question after they were gone which way they came into their Country though for the present they passed unobserved and everafter called it the way of
the words of the Book of the Wars of the Lord And the meaning of them is That the King of the Amorites took all these Places by a sudden furious Invasion which Moses therefore punctually recites to show that the Country of the Moabites now reached no further than Arnon All the Brooks or Torrents and all the Effusions of Water as far as Arnon i. e. all the Country about them being taken from them by the Amorites in whose possession it now was and perhaps had been a long time And therefore the Israelites took nothing from the Moabites when they conquered this Country as was said before nor from the Ammonites neither part of whose Country the Amorites also had got from them III Deut. 11. and the Israelites took from the Amorites when they conquered Sihon and Og and it fell to the share of the Gadites XIII Josh 25. Ver. 16. And from thence they went to Beer A Verse 16 Place which took its Name from the Pit or Well which was here digged by God's order as the next words tell us That is the Well whereof the LORD spake unto Moses That is saith Abarbinel that Place was remarkable for the Well that God gave us of his own accord without our Petition which he prevented by bidding Moses dig it for us Gather the People together and I will give them Water Which they now again wanted being removed from the River Arnon but did not murmur about it as they had done formerly and therefore God most graciously when he saw their Distress provided it for them Verse 17 Ver. 17. Then Israel sang this Song This extraordinary Kindness of God which prevented their Prayers and gave them Water out of his own good Pleasure alone as Abarbinel speaks transported them with such Joy that it made them express their Thankfulness in this Song Spring up O Well As soon as they saw Moses and the Princes thrust their Staves into the Earth and the Water began to bubble up they said with a loud voice Come up O Well that is let Waters flow abundantly to satisfie us all Sing ye unto it Or as it is in the Margin Answer unto it The manner of the Hebrews was anciently to sing their Songs of Praise alternately as appears from XV Exod. 20. And so one Company having said Spring up O Well which it's likely they repeated often they called to the rest to answer to them which they did I suppose in the following words Verse 18 Ver. 18. The Princes i. e. The LXX Elders and Heads of the Tribes Digged the Well Very easily only turning up the Earth with their Staves The Nobles of the People digged it The other side of the Quire perhaps took up the Song again repeating the Sence of what the former Company had said By the direction of the Law-giver Or Together with the Law-givers who began the Work and whose Example they followed With their Staves With no more labour but only thrusting their Staves into the Ground and turning up the Earth For as R. Levi ben Gersom takes it the Ground here being Sandy and very soft was easily penetrated though they were not likely to find Water in it But they believing Moses and following his direction God sent it copiously unto them and with no more pains than a Scribe takes when he writes with his Pen. For so he translates the Hebrew word Mechokek which we render Law-giver a Scribe or Doctor of the Law And from the Wilderness Mentioned v. 13. They went to Mattanah This and the place following are otherwise named in the XXXIIIth Chapter as the forenamed ben Gersom understands it But others think these were not Stations which alone Moses gives an account of in the XXXIIIth Chapter where the Israelites pitched their Tents but Places through which they passed till they came to the Station from whence they sent to Sihon for leave to pass through his Country Ver. 19. And from Mattanah to Nahahel c. This Verse 19 as well as the place next mentioned in this verse seems to have been on the Borders of Moab Ver. 20. And from Bamoth in the Valley Rather From Bamoth which signifies a very high place to the Valley Or it may be translated from Bamoth a Valley that is there is a Valley in the Field of Moab c. unto which they came next for some such thing must be understood That is in the Country of Moab Or near to it To the top of Pisgah Or To the beginning as the Hebrew word Rosch may be interpreted of the high Mount Pisgah That is they pitched at the foot of it where the Mountain began which Mountain was a part of the Mountains of Abarim as appears from XXXII Deut. 49. XXXIV 1. Which looks towards Jeshimon Or Towards the Wilderness For so R. Levi ben Gersom interprets it to a Land that was shemumah untilled and desolate viz. to the Wilderness of Kedemoth where they pitched and settled their Camp and from thence sent Messengers to Sihon Verse 21 Ver. 21. And Israel sent Messengers to Sihon King of the Amorites These Messengers were sent from the Wilderness of Kedemoth which was in the Skirts of his Country II Deut. 26. or lay just upon it For there was a City of this Name in that Country which was given to Reuben in the Division of the Land XIII Josh 18. Verse 22 Ver. 22. Let me pass through thy Land They do not seem to desire a Passage through the midst of his Country but only the extream Parts of it which would have much shortned their Journey to the Fords of Jordan We will not turn into the Fields or into the Vineyards we will not drink of the Waters of the Well c. This is the very same civil Message which they sent to Edom XX. 17. By whose Example they pressed Sihon to grant them at least as much as the Edomites and Moabites had done See II Deut. 28 29. Verse 23 Ver. 23. And Sihon would not suffer Israel to pass through his Border This shows that they askt only to pass through the Skirts of his Country See II Deut. 30. But Sihon gathered all his People together He not only refused to grant their Request but came in an Hostile manner with all the Forces he could raise to oppose their passage over Arnon And went out against Israel into the Wilderness From whence they sent their friendly Message to him v. 21. which Moses in II Deut. 26. calls Words of Peace And he came to Jahaz A City it is probable belonging to the Moabites whether the Israelites perhaps retreated when Sihon denied them a Passage through his Country For Isaiah plainly mentions Jahaz as a place either in the Country of Moab or near it XV. 4. and Jeremiah also calling it Jahazah XLVIII 21. And fought against Israel Who had orders from God not to decline the Battle as they did with the Edomites and the Moabites and assured them of Victory II Deut. 31.
Rabbah-Ammon i. e. the great City of the Ammonites For so we find in Stephanus de Vrbibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Bochartus hath truly corrected it in his Preface to his Phaleg which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Ar as I said was the old Name of it II Deut. 29. XVI Isa 1. from whence came the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which it retained in later Ages And the Lords of the High-places of Arnon The Masters or Owners as the word Baale may be translated of the High-places c. i. e. those that dwell in the strongest Forts of the Country Or as some fancy the Priests of the Places are here meant or rather their Temple where Baal was worshipped For we find a place in this Country called Bamoth-Baal XIII Josh 17. The High-places of Baal And it is evident this Poet triumphs in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over their Gods and their Religion as well as over them Verse 29 Ver. 29. Wo unto thee Moab He goes on to foretell the Calamity of the whole Country Thou art undone O People of Chemosh So he calls the Moabites who served as the Chaldee translates it or worshipped Chemosh as their God For so we read he was XLVIII Jerem. 7 13. 1 Kings XI 7. XI Judges 24. which St. Hierom thinks differs from Baal-Peor only in Name See Vossius de Orig. Progr Idolol Lib. II. cap. 8. Some take Chemosh to be Saturn particularly Scharastanius the manner of whose Worship see in Dr. Pocock's excellent Annotations in Specim Hist. Arab. p. 316. I shall only add That as the Moabites are called the People of Chemosh because they worshipped him as their God so the Israelites are called the People of the LORD and the People of God because they worshipped the LORD alone V Judges 11. 2 Sam XIV 13. For in the Days of Paganism as Mr. Mede observes every Country nay every City had their proper and peculiar Gods which were deemed as their Guardians and Protectors From whence the Nations themselves are expressed by the Name of their Gods That is evident from this place but it is not so plain that when God threatens to deliver up Israel to serve other Gods he means giving them up into the Hands of the People of strange Countries which he takes to be intended in IV Deut. 28. XXVIII 64. XVI Jerem. 16 c. See Book IV. p. 977. And so he thinks the words of David may be expounded 1 Sam. XXVI 19. They have driven me out this day from abiding in the Inheritance of the LORD saying Go serve other Gods i. e. banished me into the Country of Idolaters See Book III. p. 823. where this is more largely explained He hath given his Sons that escaped and his Daughters into Captivity unto Sihon King of the Amorites This is a manifest triumph over their god Chemosh who was not able to save his Worshippers whom he calls his Sons and his Daughters i. e. his Children who were under his Protection No he could not so much as preserve those that escaped the fury of the Sword but they were afterward taken Captive to make up part of the Triumph of Sihon King of the Amorites Ver. 30. We have shot at them Heshbon is perished Verse 30 even unto Dibon The Hebrew words vanniram abad Heshbon at h Dibon may as well if not better be translated their Light is perished or taken away from Heshbon unto Dibon So Forsterus in his Lexicon and the Tigurin Version and others That is their Glory is gone from one end of the Country to the other For Heshbon and Dibon were two famous places in this Territory XIII Josh 17. And some think this is the place called Dibon-Gad XXXIII 45. Which was the more noted because there Nebo one of their Gods was worshipped For in XV Isai 2. Dibon is mentioned as one of their High-places and there Nebo is lamented i. e. their God which was there worshipped When Hesychius saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which no doubt is this Dibon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Place where the Moabites had a Temple See Selden de diis Syris Syntagm 2. cap. 12. We have laid them waste even unto Nophah Another place in that Country as appears by the words following Which reacheth unto Medeba That is the Territories of Nophah extended as far as Medeba which was certainly a place in the Country of Moab XV Isai 2. But the word reacheth is not in the Hebrew and the words without it may be thus truly translated and as far as Medeba For so the Hebrew Particle ascher is sometimes used to signifie simply and as VI Eccles 12. ascher mi and who can tell c. So here ascher ad and unto c. And here I think fit to note That it is likely these Verses were some part of the History of those Countries For a Poetical way of writing was in use before Prose as Strabo tells us Lib. I. Geograph p. 18. where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All set or artificial Speech whether Historical or Rhetorical was but an imitation of Poetical Compositions the Ancients knowing no other Cadmus and Pherecydes and Hecataeus being the first who brought in this form of writing now in use See Salmasius in Solinum p. 841. and Cuperus in his Apotheosis Homeri p. 55. However this is certain that they who would instruct the People put their Lessons into Verse as Strabo there shows where he says p. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Ancients call Poetry the first Philosophy forming our Lives from tender years teaching good manners governing the passions and actions with pleasure For which cause the Greeks instituted their Children in their Cities by Poety 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not merely for the sake of bare delectation but to form them to sobriety Ver. 31. Thus Israel dwelt in the Land of the Amorites Verse 31 This he mentions again to make it the more observed that this was the Country of the Amorites into which the Children of Israel entred not of the Moabites who had been expelled out of it as was notoriously known there being a Song in every Bodies mouth which continued the memory of it Ver. 32. And Moses sent to spy out Jaazer Another Verse 32 City formerly belonging to Moab but now in the possession of the Amorites Which the Israelites did not take at the first but after they had conquered all the Country before-mentioned they sent some Men to bring them Intelligence which way it was best to attack that City also and the Country about it It was not far from Mount Gilead 2 Sam. XXIV 5 6. 1 Chron. XXVI 31. and both of them were famous for good Pasture and therefore given to the Tribe of Reuben and Gad who had much Cattle XXXII of this Book 1 3 4 35 36. After the ten Tribes were carried Captive from their own Land
to Palestine Though it is very probable the People of both these Countries were descended from Abraham by one of the Sons he had by Keturah XXV Gen. 2. Now shall this Company The Army of Israel encamped in the Plains of Moab v. 1. Lick up all round about us i. e. Devour us and all our Neighbours or our whole Country unless we joyn together to oppose them As the Ox licketh up the Grass of the Field They use this Metaphor to signifie how easily the Israelites would conquer them without a timely resolute and unanimous Opposition and likewise what an Universal Desolation they would make For the words are in the Hebrew the green of the Field i. e. not only the Grass but the Leaves of Trees which Oxen eat as Bochartus observes out of the Scripture as well as other Authors XXVII Isai 20. And to lick up is not lightly to touch with the Tongue but to eat and consume See Hierozoicon P. I. Lib. II. cap. 31. And Balak the Son of Zippor was King of the Moabites at that time He was mentioned before v. 2. but here recorded to have been King of the Country who endeavoured to secure himself by the assistance of his Neighbours and Allies Unto whom he sent this Embassy to advise with them what Course it was best for them to take for their common Safety Ver. 5. He sent Messengers therefore The Result of the Treaty with Midian was That with joynt Consent they should send Ambassadors of each Nation and of the same Quality on the following Message Verse 5 v. 7. And this Counsel it is likely was given by the Midianites for Balak saith nothing of it by his Messengers but it was resolved on when they came there as the most effectual Means for their Security This I think the word therefore imports Vnto Balaam A famous South-sayer or Diviner as he is called in XIII Josh 22. That is one who pretended to foretel Future Things and discover Secrets c. though not by good and allowable Arts but such as were absolutely prohibited to God's People XVIII Deut. 10. He had been formerly a good Man and a true Prophet till loving the wages of Vnrighteousness he apostatised from God and became a Rosem which we translate a Diviner That is saith Aben-Ezra an Astrologer who observing when Men were under a bad Aspect of the Stars pronounced a Curse upon them which sometimes coming to pass gained him a great Reputation But this is not the import of that word as I shall show in its proper place Let it suffice now to observe that the Jews are so much of this Opinion that he had been a better Man than he was now that they take him as St. Hierom observes to be the same Person who in the Book of Job is called Elihu But Origen and some others think he was no Prophet but only one of the Devils Sorcerers of whom he went to Enquire but God was pleased to put the Devil by and give what Answer he thought fit which Balaam himself plainly discerned and therefore calls himself He who heard the words of God c. On which side the Truth lies we shall be able to judge when we come to consider what passed between God and him in the following History The Son of Beor Who was also called Bosor as some gather from 2 Pet. II. 15. though that place may have another Interpretation To Pethor A City in Aram or Mesopotamia XXIII 7. XXIII Deut. 4. This was the ancient Name of the place which in after times the Syrians called Bosor by an easie change of two Letters which is very usual So Grotius understands those words 2 Pet. II. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Balaam not the Son but of the City of Bosor Which is by the River of the Land of the Children of his People i. e. Near to Euphrates which is commonly in these Books called by the Name of the River XV Gen. 18. and many other places This determines Aram which was the Name of several Countries thereabouts to signifie that which is called in Scripture Aram Naharaim that is the Aram which lay between the two famous Rivers of Euphrates and Tygris The former of which was called by way of Eminence the River though the other also was eminent because it was nearest and best known to the Israelites And Ptolemy mentions a City called Pachoria in his time upon this River which some take to be Pethor And it is very probable that Abraham before he came into Canaan lived here about XXIV Gen. 4 10. XXIV Josh 2. And here Jacob also served for his Wife and begat all the Patriarchs except Benjamin whence the Israelites acknowledged their Father to have been a poor Aramite or Syrian as we translate it XXVI Deut. 5. By which means some Relicks of true Religion still remained in this Country though mixed with a great deal of Superstition To call him To invite him to come to them Saying There is a People come out of Egypt Which all the Power of Pharaoh could not hinder They cover the face of the Earth Are exceeding numerous And they abide over against me Lye incamped not far from me and are ready to invade my Country Ver. 6. Come now therefore I pray thee They Verse 6 were to speak in the Name of the King of Moab whose words these are said to be v. 7. there being no King perhaps at this time in Midian but several little Princes who are called Kings XXXI 8. And Curse me this People It seems they had an Opinion in those days which prevailed much in after times That some Men had a power by the help of their Gods to blast not only particular Persons but whole Armies so that they should not be able to effect their Designs This they are said to have done sometimes only by bare words of Imprecation of which there was a Set-form among some People which Aeschines calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the determinate Curse Sometimes they also offered Sacrifices and used certain Rites and Ceremonies with Solemn Charms a famous instance of which we find in the Life of Crassus Where Plutarch tells us That Attejus Tribune of the People made a Fire at the Gate out of which Crassus was to march unto the War against the Parthians into which he threw certain Things to make a Fume and offered Sacrifices to the most angry Gods with horrid Imprecations upon him which he saith according to ancient Tradition had such a power that no Man who was loaded with them could avoid being undone For they are too mighty for me I am not able to deal with them without thy help Peradventure But I hope c. For the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not a Particle of Doubting but of Hoping Non est particula dubitantis sed benè ominantis sperantis as Forsterus observes XXXVII Isai 4. II Zephan 3. I shall prevail that I may smite them and that I may drive
their Inheritance in the Land of Canaan Verse 30 Ver. 30. But if they will not pass over before you armed Perform their Promise v. 17. They shall have possession among you in the Land of Canaan Take what falls to their share there and this Country be disposed of as God shall order Verse 31 Ver. 31. And the Children of Gad and the Children of Reuben said as the LORD hath said unto thy Servants so will we do They confirm what they had promised to Moses v. 25. and here take all that he had said as spoken by the order of God who bestowed this Land upon them on the Condition often mentioned Ver. 32. We will pass over armed before the LORD into the Land of Canaan This they offered at first of themselves v. 17. and solemnly promised when Moses accepted their Proposal v. 27. and again here Verse 32 ratifie and confirm it before Eleazar and Joshua and all the Princes v. 28. That the possession of our Inheritance Which we have desired to have for our Inheritance On this side Jordan They were now in the Land of Gilead and so might properly call it on this side Jordan but when they were in the Land of Canaan it was said to be on that side Jordan May be ours Settled upon us and our Posterity Ver. 33. And Moses gave unto them Not an absolute Verse 33 Grant but a conditional if they did as they engaged v. 29 30 31 c. Even to the Children of Gad and the Children of Reuben and half the Tribe of Manasseh the Son of Joseph This half Tribe is not mentioned before because they did not put in any Claim till they saw how those of Gad and Reuben would succeed in their Petition Which being granted it is likely that thereupon they represented also what store of Cattle they had and that the Country would be more than enough for those who had desired it This being found to be true Moses thought fit to give them a Portion in it rather than any other because the Children of Machir the Son of Manasseh had by their Valour subdued part of this Country v. 39. XVII Josh 1. The Kingdom of Sihon King of the Amorites and the Kingdom of Og King of Bashan XXI 24 29. Which were the first Countries that the Israelites possessed and were the first that were carried Captive out of their Land 2 Kings XV. 29. The Land with the Cities thereof in the Coasts even the Cities of the Country round about The Land with the Cities within such a Compass or Limits and all the Towns within that Circuit Verse 34 Ver. 34. And the Children of Gad built Dibon and Ataroth Repaired and fortified these Towns which are mentioned before v. 3. For they were not destroyed but only their Inhabitants 2 Deut. 34 35. and if they had there was not time now to rebuild them Thus Jeroboam is said to have built Schechem 1 Kings XII 25. which was a City before but gone to decay And Azariah to have built Elah 2 Kings XIV 22. which he restored to Judah as a City formerly belonging to them And Aroer A City of the Amorites upon the brink of the River Arnon as Moses tells us II Deut. 36. III. 11. IV. 48. It formerly belonged to the Moabites but was taken from them by Sihon Verse 35 Ver. 35. And Atroth and Shophan and Jaazer and Jogbehak We do not read of any of these Towns elsewhere but only of Jaazer which seems to be that called Jazer v. 3. Verse 36 Ver. 36. And Beth-Nimrah Called v. 3. Nimrah for shortness sake as it may be further observed Jemini is put for Benjemini II Esther 5. Sheba for Beer-sheba XIX Josh 2. where we find these two mentioned but they do not signifie two several Cities but are two Names for one and the same City as if he had said Beersheba which is also called Sheba This is clear to a demonstration for otherwise there would be more than thirteen Cities in the Tribe of Simeon contrary to v. 6. of that Chapter And Beth-haran A place some say between Dibon and Jordan Fenced Cities and Folds for Sheep All these Cities the Children of Gad fortified and built Folds for Sheep in the Pastures near to them Ver. 37. And the Children of Reuben built Repaired Verse 37 and fortified as I said v. 34. Heshbon and Elealah Mentioned above v. 3. And Kirjathaim A place where a Giant-like People formerly dwelt called Emims XIV Gen. 5. who were expelled by the Moabites as they were by the Amorites Ver. 38. And Nebo This City is mentioned in Verse 38 XLVIII Jerem. 1. when it was faln again into the possession of the Moabites as was also Kirjathaim It seems to have been near Dibon being mentioned together with it XV Isa 2. At least there were in these places two famous Temples for the destruction of which the Prophet represents the People making Lamentation So the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebo is destroyed where your Altar is And Hesychius saith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Dibon that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a place where a Temple of the Moabites was built And St. Hierom suspects that there was an Oracle at this place the word Nebo importing Prophecy or Divination as he speaks And Baal-Meon Another place where it is likely Baal was worshipped which made them change the names of these places as it here follows Their names being changed For Nebo as well as Baal was the name of a God as we learn from XLVI Isaiah 1. and seems to have been an Assyrian Deity there being footsteps of it in the names of several great Men there such as Nebuchadnezzar Nebuzaradan and many others And it is not unlikely that they therefore changed the names of these Cities into some other because they would abolish all Remainders of Idolatry in this Country according to the Precept XXIII Exod. 13. that they should not take the name of their Gods into their Mouth But notwithstanding this they still retained their ancient Names as appears from XIII Josh 17. XXV Ezek. 9. so hard it is to alter any thing for the better And Sibmah See v. 3. And gave other Names unto the Cities which they builded If this refer to all the Cities here mentioned it is manifest they either retained or recovered their former Names For we read of them all in future times particularly in the XVth and XVIIth of Isaiah And Kirjathaim is mentioned in the place I now quoted out of Ezekiel Verse 39 Ver. 39. And the Children of Machir the Son of Manasseh went to Gilead and took it Here Gilead is used in a strict sence not so largely as before v. 1 26 29. where it is taken for all the Country on that side Jordan where Gilead was but here for a part of it about Mount Gilead This is plain from the next verse and Gilead the Son of Machir one would think was the Person that took it
its eminency or height above the rest So the Vulgar translates it reading I suppose the Hebrew not Hor hahar i. e. Hor the Mountain but Har hahar the Mountain of Mountain i. e. the highest Mountain The Jews generally by this Mount Hor understand Amanus which is a part of Taurus as Mr. Selden observes in the place before-named which the Hierusalem Targum calls more briefly Manus Verse 8 Ver. 8. From Mount Hor ye shall point out your border to the entrance of Hamath There were two Hamaths one called by the Greeks Antiochia the other Epiphania The former called Hamath the Great VI Amos 2. to distinguish it from the latter which is the City that is always meant when we read the Bounds of Judaea were to the entrance of Hamath Northward as here and XIII 21. For it is certain as Bochartus observes they did not reach to Antiochia but came near to Epiphania Lib. IV. Phaleg cap. 36. And this makes it probable that Hor as I said before may be a Promontory of Libanus because in XIII Josh 5. Hermon is joyned with the entrance of Hamath as Hor is here Now Hermon was certainly a part of Libanus by some called Sirion by others Senir III Deut. 9. and by others Sion IV Deut. 48. And the goings forth of the border shall be to Zedad Which in Ezekiel's time was reckoned the Northern Border together with Hamath from the great Sea just as it is here XLVII Ezek. 15 16. Ver. 9. And the border shall go on to Ziphron Another Town in those parts of which I find no mention any where else And the goings out of it shall be at Hazar-Enam Verse 9 Here it ended which was a place that retained its name till Ezekiel's time XLVII 17. David Chytraeus seems to have given a full account of this Northern Border in a few words It extended saith he from the Mediterranean by the Mountains of Libanus to the Fountain of Jordan In which Tract are the Towns of Hamath Zadad in the Tribe of Naphthali Ziphron in the same Tribe at the foot of Libanus and Hazar-Enan which he takes to signifie a Village at the Fountain viz. of Jordan Ver. 10. And ye shall point out your East border from Verse 10 Hazar-Enan From the Fountain of Jordan as was said before To Shepham A place not far from thence for the River Jordan was certainly the Eastern Limits Ver. 11. And the Coast. The Limits or Bounds Verse 11 Shall go down from Shepham to Riblah A place no doubt near to Jordan with which River the Eastern Limits go along St. Hierom takes Riblah to be Antiochia but that was in Syria to which the promised Land did not reach On the East side of Ain The Vulgar reads it the Fountain of Daphne And indeed Ain signifies a Fountain and both Jonathan and the Hierusalem Targum take Riblah for Daphne as they do Shepham before-mentioned for Apamia But this is only a vain Conceit of the Jews who would extend their Bounds beyond what God gave them For it is certain the Land of Canaan never extended to these places as Bochartus observes Lib. I. Canaan cap. 16. And therefore Daphne which was in the Suburbs of Antiochia cannot be here meant unless we understand another place mentioned by Josephus Lib. IV. de Bello Judaico cap. 1. which lay near the Lake of Semechonites through the middle of which Jordan ran And then Ain must signifie another Fountain of Jordan for it had more than one And thus David Chytraeus explains this part of the verse and the fore-going The Eastern Bounds were the River Jordan near to which were these places Enan which had its name from the Fountain of the River and Shepham not far from thence and Riblah which was also near to Jordan lying between the Lake of Semechonites and Genesaret And the border shall descend and shall reach unto the side of the Sea of Cinnereth Eastward To the East side of this Sea or Lake which had its name from a City so called XIX Josh 35. and a Country 1 Kings XV. 20. or else it gave them their names For David Chytraeus will have it called Cinnereth from the Hebrew word Cinnor which signifies an Harp or Lute the Lake being of that shape and figure about four German Miles long and two and a half broad It is called the Sea of Galilee or Tiberias in the Gospel Verse 12 Ver. 12. And the border i. e. this Eastern Border Shall go down to Jordan That is to the River which was eminently so called and was on the East part of Canaan XIII Gen. 11. for it was very small till it came to the Lake of Genesaret before-mentioned From whence being augmented by several Torrents and Rivulets it ran in a wider Stream till it fell into the Salt or Dead-Sea See Bonfrerius out of Josephus Lib. IV. de Bello Judaico cap. 1. And its goings out shall be at the Salt-Sea There was the end of this Border where it met with the Southern as was observed above v. 3. This shall be your Land with the Coasts thereof round about As was said before v. 2. therefore they were not to extend their Right any farther this being the Country he promised Abraham when he bad him lift up his Eyes and look from the place where he was Northward and Southward and Eastward and Westward and walk through the length of the Land and breadth of it which he assures to his Posterity XIII Gen. 14 15 16 17. which now he lays out for them with the exact Limits of it in all those four quarters Ver. 13. And Moses commanded the Children of Israel Verse 13 saying This is the Land which ye shall inherit by lot He repeats it so often that they might know what People they were to dispossess and with whom they might make Friendship and not extend their Desires beyond the bounds of Gods gracious Grant to them By which they were placed in a very fertile and pleasant Country bounded as appears by the foregoing description on the South v. 4 5. by great Mountains which sheltred them from the burning Air of the Desarts of Arabia on the West by the Midland Sea which sent to them refreshing Breezes and on the North by Mount Libanus which kept off the colder Blasts from that quarter and on the East the delightful Plains of Jordan abounding with Palm-trees especially about Jericho which yielded them a great Revenue Which the LORD commanded to give to the nino Tribes and to the half Tribe This he had not said plainly before though it was necessarily inferred from his granting to two Tribes and an half their Inheritance beyond Jordan Ver. 14. For the Tribe of the Children of Reuben Verse 14 according to the House of their Fathers and the Tribe of the Children of Gad c. have received their Inheritance Upon condition they performed their promise to help the rest of their Tribes to win their Inheritance in Canaan So those
that care was not taken for places to lay them in Verse 5 Ver. 5. And ye shall measure from without the City It is not said as in the foregoing verse from the wall of the City therefore I take it to signifie from the outside of the Suburbs before mentioned On the East side two thousand Cubits and on the South side two thousand Cubits c. So there was in the whole three thousand Cubits round about the City a thousand for the Suburbs properly so called and two thousand more for their Pasture called properly the Fields of the Suburbs XXV Lev. 34. This is the most natural and easie Explication of this place And the City shall be in the midst So that there was exactly every way such a Circuit of Ground about it This shall be the Suburbs of the Cities Here the word Suburbs comprehends the Fields also And Maimonides saith that by the Constitution of the Elders they set forth also a Burying place for every City beyond these Limits For they might not bury their Dead within the Suburbs or Fields which they ground upon the foregoing verse which appoints them for other uses Schemita ve jobel cap. 13. Ver. 6. And among the Cities which ye shall give unto Verse 6 the Levites there shall be six Cities for Refuge Three in the Land of Canaan and three on the other side Jordan v. 14. The names of which are set down XX Josh 7 8. And those on the other side Jordan were set apart by Moses himself before he died IV Deut. 43. The reason of their being called Cities of Refuge is given in the next words Which ye shall appoint for the Man-slayer Such a Man-slayer as is afterward described who killed another against his will That he may flee thither And there be preserved and kept in safety if he was not found guilty of wilful Murder The Cities of the Levites were appointed for this purpose rather than any other because they were a kind of Sacred Places inhabited by Sacred Persons And here Men might spend their time better than in other Cities being among God's Ministers who might make them sensible of the negligence which Men were commonly guilty of in such Cases and of such Sins as they might have otherwise committed And to them ye shall add forty two Cities Which had all the same Priviledge if we may believe the Hebrew Doctors but not equally with the six For in the six a Man-slayer was to have an House to dwell in for nothing but in the other forty two he was to pay for it And the Levites could not refuse him entrance into the six but as for the rest it was in their choice whether they would receive him or no. Thus Maimonides out of their ancient Authors See Selden Lib. IV. de Jure Nat. Gent. juxta Discipl Hebr. cap. 2. where he observes that the Altar also was a place of Refuge according to XXI Exod. 14. but with many Exceptions both with relation to the parts of the Altar and to the Persons who fled thither and to the quality of the offence and their stay there which very much lessened the Priviledge of this Refuge Verse 7 Ver. 7. So all the Cities which ye shall give to the Levites shall be forty eight Cities c. Accordingly we read Joshua gave them so many XXI Josh 41. Thirteen of which the Priests had and the rest the Levites And in the days of the Messiah whom they vainly still expect other Cities shall be added to them saith Maimonides which shall belong to the Levites Verse 8 Ver. 8. And the Cities which ye shall give them shall be of the possession of the Children of Israel And so it is said XXI Josh 3. that the Children of Israel gave unto the Levites out of their Inheritance these Cities and their Suburbs Where we read also they were given them by Lot as the Children of Israel had their Inheritance given them From them which have many ye shall give many and from them that have few ye shall give few According to the Rule in distributing their Inheritances to the Israelites XXXIII 54. Every one shall give of his Cities unto the Levites according to the Inheritance which he shall inherit Thus they gave Nine Cities out of the two Tribes of Judah and Simeon XXI Josh 16. and but Four out of Benjamin which was a small Tribe v. 18. out of the Tribes of Issachar and Asher Four apiece v. 28 31. and out of Naphtali no more than three vers 32. Ver. 9. And the LORD spake unto Moses saying This being a matter of great importance that guiltless Men should not suffer nor the guilty escape Punishment Verse 9 the LORD gives Moses further direction about it as he promised he would in XXI Exod. 13. Ver. 10. Speak unto the Children of Israel and say Verse 10 unto them Repeat this Command to them which God himself repeated to Joshua XX. 1 2. When ye be come over Jordan into the Land of Canaan When they had possession of it and divided it and were settled in it So it is explained XIX Deut. 1 2. Ver. 11. Then shall ye appoint you Cities to be Cities Verse 11 of Refuge for you This seems to signifie that all the Cities of the Levites were in some sort a protection to the Man-slayer as I said upon v. 6. Such places the Temples were among the Athenians as Sam. Petitus observes in Leges Atticas p. 12 13. yet not all of them for he can find only six that of Mercy and that of the Eumenides and Minerva and those dedicated to Theseus one of them within the City the other without the Walls and that in Munychia That the Man-slayer may flee thither which killeth any person at unawares Or as it is XX Josh 3. unwittingly XIX Deut. 4. ignorantly that is besides his intention having no such design nor hatred to him as is there expresly said and here below v. 22. This is repeated v. 15. And the Instances of it are such as these mentioned by Georg. Ritterhusius de Jure Asylorum cap. 4. If a Man cutting Wood the Hatchet flying from the Helve should hit a Man and kill him or a Huntsman shooting at a Deer in a Thicket should kill a Man whom he did not see lying there An Example of which we have in Adrastus mentioned by Herodotus Lib. I. Ver. 12. And they shall be unto you Cities for Refuge Verse 12 from the Avenger From him who had a right to call a Murderer to account for the Blood he had shed and is therefore called the Avenger of Blood v. 19. who being stimulated with Anger and Grief for the Death of a near Relation might in a heat of Rage hastily kill him who was not guilty of Murder And therefore this provision is made for the preservation of an innocent Person against the violent Prosecution of the Avenger In the Hebrew the word for Avenger is Goel which signifying a Redeemer