and Dizabah There was a place called Hazeroth where they had encamped a long time ago XI Numb 35. XXXIII 17. but it was in another Wilderness far from this place as appears by the account Moses gives of their Removals from that place to this where they now lay XXXIII Numb 17 48 49. And therefore I take this and the other three places here mentioned to have been frontier Towns in the Country of Moab which lay upon the borders of this Plain The last of which Dizabah is translated by the LXX and the Vulgar as if it signified a place where there were Mines of Gold Onkelos and the Hierusalem Targum who take Suph to signifie the Red Sea and Paran for the Wilderness through which they had come many years ago c. are forced to add several words to make out the sense of this Verse in this manner These be the words which Moses spake unto all Israel on this side Jordan c. reproving them because they sinned in the Desert and provoked God in the Plain over against the Red Sea and murmured in Paran about Manna and at Hazeroth for Flesh c. And so they proceed to mention other Sins committed in other places but not in these here named which they force from their natural sense to comply with this Conceit Verse 2 Ver. 2. There are eleven days journey from Horeb c. Or eleven days we were a coming from Horeb by the way of Mount Seir unto Kadesh-Barnea Which cannot be understood of the whole time they spent between these two places but only of the time they spent in travelling For they stayed a Month at Kibroth-Hattaavah and a Week more at Hazeroth XI Numb 21. XII 15 16. before they came to Kadesh-Barnea This he represents to them to make them sensible they had been kept in the Wilderness so many years as had passed since they came out of Egypt not because it was a long way to Canaan but for the reason mentioned in the XIVth of Numbers For from Horeb whither he order'd them to go when they came out of Egypt they came in eleven days and took no long Journeys to the borders of the Land of Canaan where Kadesh-Barnea lay So Maimonides the way was plain and known between Horeb whither God brought them on purpose to serve him and Kadesh which was the beginning of an habitable Country according to what he saith XX Numb 16. See More Nevochim P. III. Cap. L. See XIII Numb 26. By the way of Mount Seir. The Country of the Edomites Chapt. II. v. 12. Vnto Kadesh-Barnea How they were ordered to come hither and what they did here he relates v. 6 19. and so proceeds to give an account of several remarkable things which befell them unto the time when he wrote these things which he sets down in the next Verse Ver. 3. And it came to pass in the fortieth year Verse 3 After they came out of Egypt In the eleventh month on the first day of the month In the first Month of this fortieth Year they came into the Wilderness of Zin unto another Kadesh XX Numb 1. From whence they removed to Mount Hor where Aaron died on the first Day of the fifth Month of this Year See there v. 28. Where it appears v. 29. they mourned for him thirty days that is till the beginning of the sixth Month. In which they fought with King Arad XXI Numb and from Mount Hor travelled from place to place as we read there and XXXIII Numb till they came to these Plains of Moab In which Journeys and in the rest of the Transactions mentioned in the latter end of the Book of Numbers they spent the other five Months of this Year as I have observed in their proper places And now began the eleventh Month when Moses being to leave the World before the end of this Year spake all that follows in this Book And this Speech which he begins v. 6. and continues to the fortieth Verse of the fourth Chapter the great Primate of Ireland thinks he made to the People on the twentieth of February and on the Sabbath-day as the Reader may find in his Annals That Moses spake unto the Children of Israel according unto all that the LORD had given him in Commandment unto them Made a Rehearsal of all that at several times he had received from the LORD and delivered unto them Ver. 4. After he had slain Sihon the King of the Amorites Verse 4 which dwelt at Heshbon About five Months ago for it was after Aaron's death which was the first Day of the fifth Month XXXIII Numb 38. and they mourned for him all that Month. See XXI Numb 21 c. And Og the King of Bashan which dwelt at Astaroth This was a City in the Country of Bashan XIII Josh 31. and a City it was of very great Antiquity as appears from XIV Gen. 5. See there From whence some think the famous Goddess Astarte had her Name being here worshipped But whether that Goddess took her Name from this City or the City from the Goddess is not certain as Mr. Selden observes in his Syntagma II. de Diis Syris cap. 2. But that the Heathen Deities were wont to have their Names from the Groves Mountains Cities and Caves where they were worshipped is as certain as it is uncertain from whence Astarte or Astoreth as the Scripture Name is was so called In Edrei His Royal Palace was at Astaroth as Sihon's was at Heshbon but he was slain in Edrei XXI Numb 33. Verse 5 Ver. 5. On this side Jordan in the Land of Moab In the Plains of Moab before they passed over Jordan See v. 1. Began Moses to declare this Law saying To call to remembrance that which any one had forgotten and to explain that which any one did not understand So Maimonides expounds these words in Seder Zeraim In the end of the fortieth Year in the beginning of the Month Shebat Moses called the People together saying The time of my Death draws near if any one therefore hath forgot any thing that I have delivered let him come and receive it or if any thing seem dubious let him come that I may explain it And so they say in Siphri If any one have forgotten any Constitution let him come and hear it the second time if he need to have any thing unfolded let him come and hear the Explication of it For which he quotes this Verse and says that Moses spent all his time in this from the beginning of the Month Shebat to the seventh day of Adar And what he now said was likely to be the more regarded because these were in a manner his dying words for he lived but till the seventh day of the next Month and seems to have composed this Book as a Compendium of his whole Law for the familiar use of the Children of Israel from whence it is called Deuteronomy i. e. a second Law See Huetius in his Demonstr Evang.
out of the Earth Some think it hath respect to the rich Mines which were in this Country but of that I can find no proof Verse 20 Ver. 20. And of Gad he said blessed be he that inlargeth Gad. That is blessed be God who hath allotted to him such a large Inheritance which he afterward also further enlarged as we read 1 Chron. V. 18 19 20. He dwelleth as a Lion Lives secure and fearless though encompassed with Enemies whom the Gadites tore in pieces as it here follows if they offered to molest them For this was a very warlike Tribe as we learn from 1 Chron. XII 8. and therefore here compared to a Lioness so Labi signifies which equals a Lion if not exceeds him in strength and fierceness as Bochartus hath observed out of good Authors in his Hierozoicon P. I. Lib. III. Cap. L. And so Onkelos here translates it He dwelleth as a Lioness And the Hierusalem Targum puts in both after this manner He remains quiet as a Lion and a Lioness neither is there People or Kingdom that shall stand before them And teareth the arm with the Crown of the Head Kills the Princes with their Kings as Onkelos truly expounds it For by Arms are meant Men of Strength and Power and by the Crown of the Head is properly to be understood the chief Commander Ruler or King And therefore the LXX also translate Crown of the Head by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prince or Supream Governour Ver. 21. And he provided the first part for himself Verse 21 He first received his Portion in the Land which they conquered as Onkelos expounds it Which he is said here to provide for himself because this Tribe with Reuben and part of Manasseh desired to be possessed of the Country of Sihon which was accordingly given to them XXXII Numb 1 2 33. Because there in a portion of the Law-giver Which Moses who was their Lawgiver gave them by God's order whereas the other Nine Tribes and a half had theirs given them by Joshua Was he seated The word in the Hebrew signifies hid i. e. protected when going to the War in Canaan they left their Wives and Children and Cattle without any defence but God's Providence according to the Promise they made to Moses XXXII Numb 16 17 c. What the Hierusalem Targum and Onkelos and several of the Rabbins even Abarbinel himself here say of Moses being buried in this Tribe which they make the sense of these words I think is no more to the purpose than what the Cabbalists observe upon this place that in the Blessing of Gad the whole Alphabet is found because Moses our Master saith Baal Hatturim was buried in his Territory who observed the whole Law from Aleph to Tau i. e. from the beginning to the end See Theodorick Hackspan Cab. Judaica N. 10. And he came He speaks of this as a thing already done because he certainly foresaw they would perform their Engagement With the Heads of the People With the chief Commanders of the rest of the Tribes of Israel Or as the words may be translated more literally He came with the Heads of the People i. e. the Gadites marched in the Front before the Children of Israel For so was the Agreement between Moses and them as we read in XXXII Numb 17. that they should go ready armed before the Children of Israel Of which engagement Joshua put them in mind when they were entering into Canaan I Josh 14. and they stood to it v. 16 17. He executed the Justice of the LORD Upon the Seven Nations of Canaan whom God commanded them to extirpate And his Judgments with Israel Going in the foremost of the Israelites to Battle till the whole Country was subdued to them XXXII Numb 21 22 29. XXII Josh 1 2 3 c. Ver. 22. And of Dan he said Dan is a Lions whelp Courageous as a young Lion So Onkelos Which was most eminently verified in Sampson who was of this Tribe and whom the Spirit of the LORD began Verse 22 to move in the Camp of Dan XIII Judges 25. He shall leap from Bashan The Tribe of Dan had no Inheritance near Bashan but he compares them to the young Lions of that place For Lions haunted Mountains IV Canticles 8. and this Mountain in particular was famous for them and bred very fierce ones Which every one knows leap upon their Prey when they assault it and fasten their Nails and their Teeth in it So Bochart observes many ancient Authors describe them P. I. Hierozoicon L. III. Cap. II. p. 739. And thus did the Danites on a sudden leap from one end of Judaea to another and seized on the City of Laish near to the Fountain of Jordan calling it by the Name of Dan as we read XVIII Judg. 29. Ver. 23. And of Naphtali he said O Naphtali satisfied Verse 23 with favour That is with the Favour of God which is explained in the next words And full with the blessing of the LORD The word full as Maimonides observes signifies that which is most perfect and absolute in its kind More Nevoch P. I. Cap. XIX Such was the Country of Galilee wherein this Tribe had their possession which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as Josephus speaks L. III. de Bello Judaico Cap. IV. fat throughout in all its parts and very fertil planted with all manner of Trees insomuch that it invited him to Husbandry who was averse to Labour and by that means was intirely inhabited and had no void space in all the Country c. Possess thou the West and the South The same Josephus makes this Tribe to have possessed the East and the North in the upper Galilee Lib. V. Antiq. Cap. I. p. 142. which is directly contrary to what Moses here saith Therefore Bochartus in his Hierozoicon P. I. Lib. III. Cap. XVIII judiciously expounds these words of Moses not with respect to the whole Land of Canaan but to the Danites before mentioned For the portion of Naphtali extended from the South of the City called Dan or Laish to the Sea of Tiberias And so the three Chaldee Paraphrasts expound the Hebrew word jam which we translate West by the Sea of Tiberias or Genesaret which is the same For the Hebrews call great Lakes by the name of Seas and by this Sea is not meant the Mediterranean but the Sea of Galilee or Tiberias or Genesaret for by all these Names it is called as Mr. Selden observes in his Mare Clausum p. 21. Verse 24 Ver. 24. And of Asher he said Let Asher be blessed with Children With a numerous and beautiful Issue Let him be acceptable to his Brethren All the rest of the Israelites shall court them for their goodly aspect Or as some rather think he prophecies this Tribe should win the favour and affection of others by their affability and obliging behaviour For which Jacob predicts they should be famous XLIV Gen. 21. And let him dip his
foot in Oil. Be planted in a rich Soil full of Olive Trees which should make Oil so plentiful that they might not only wash their Faces but their Feet in it Onkelos translates He shall be nourished with the delights of Kings Ver. 25. Thy shoes shall be iron and brass Or as in the Margin Vnder thy feet shall be iron Which hath made some think these Minerals were digged out of Libanus near to which lay the Tribe of Asher Verse 25 Who according to this Exposition trod upon a Soil full of Iron and Brass But no Author Bochartus saith mentions any such thing as the Brass of Libanus and therefore some understand by these Expressions the barbarous People that dwelt in Galilee of the Gentiles who pressed the Asserites as an Iron Shoe or Fetters do the Feet But the Arabick here by Minal which we translate Shoe understands a Bolt or Bar and renders this passage Thy Bolts shall be Iron and Brass That is as Onkelos expresses it They should be as strong as Iron and Brass And so Kimchi expounding the words of Jonathan who interpret it Thy habitation shall be as strong c. saith the meaning is Their Country should be as well fenced as if it had been shut up in brasen or iron walls And R. Solomon to the same purpose See Hierozoicon P. II. Lib. VI. Cap. XVI But I have observed that the same Bochartus acknowledges in his Phaleg that Sarepta which the Hebrews call Zarephath 1 Kings XVII 9. a City of Sidon had its Name from the Brass and Iron which was here melted being in great plenty in that Country as the Hebrews gather from this Blessing of the Tribe of Asher who were the Inhabitants of those places Iron and Brass are under thy Shoe as he there interprets it Lib. IV. Cap. XXXIV And so a very Learned Man long before him David Chytraeus expounds these words and adds this observation Nam Sidon Sarepta quae à Metallis excoquendis nomen habet in Tribu Asser fuerunt For Sidon and Sarepta which had its Name from the Melting of Metals there were in the Tribe of Asher And as thy days so shall thy strength be The same Chytraeus expounds it All the time of their life they should retain the same vigour of Body and Mind Which seems to be the sense of Onkelos As the days of thy youth so shall thy strength be And the Hierusalem Targum more expresly Such as they were in the days of their youth such they should be in their old age Or simply these words signifie That this Tribe should grow stronger and stronger Which Hottinger seems to have aimed at when he propounded this Exposition in his Smegma Orientale Cap. VII As are thy days so are thy riches and wealth Masius quite contrary upon XIX Josh 31. interprets these words to signifie that they should have perpetual Conflicts with the old Inhabitants of the Country All which various Interpretations proceed from the uncertain signification of the Hebrew word Daba which we render strength Verse 26 Ver. 26. There is none like unto the God of Jeshurun And now having blessed every particular Tribe he concludes with this general demonstration of their happiness That their God was not like the gods of other Nations but supereminent in all Perfections And therefore they must needs be blessed as the same Chytraeus explains it who had him propitious to them as their Father their Keeper their Defender Avenger and Saviour from all their Enemies Who rideth upon the Heavens in thy help Who commandeth in the Heavens as well as in the Earth and sends help and succour to thee from thence by Thunder Lightning and Hailstones as we read he did in many places XVIII Psalm 8 9 c. LXVIII 33 34 35. And as he that rides upon an Horse turns him this way and that way as he pleaseth they are the words of Maimonides in his More Nevochim P. I. Cap. LXX so God by his Power and Pleasure Commands the Heavens and is not fixed to them as the Soul of them which was the foolish Opinion of the Zabij but as the Rider is far more honourable and excellent than the Beast on which he sits and of a quite different Species from it So God is represented by this Metaphor though but in a weak manner as separate from the Heavens and of a more Excellent Nature far transcending them which are but the Instruments he uses to fulfil his Will and Pleasure And in his Excellency on the Sky Or as it may be translated word for word And in his magnificence the Clouds From whence he sends such Storms and Tempests as demonstrate his Power Ver. 27. The eternal God is thy refuge Or dwelling Verse 27 place to whom they might alway betake themselves for safety and never fail of it XC Psalm 1. In the Hebrew the words are The eternal God is the habitation or dwelling place From whence the Jews have framed this Maxim to preserve all Men from having low thoughts of God as if he was contained in any thing God is the place wherein the world dwells and not the World the place where God dwells So Maimonides observes in the place above-named out of Bereschit Rabba And underneath are the everlasting arms To support all those with an unwearied Power and Care who commit themselves unto him And he shall thrust out the Enemy from before thee As he had carried them through the Wilderness with an unwearied Care so he promises God would expel the Canaanites and make room for them in their Country And shall say Destroy them Give the Israelites Power as well as Authority to root them out For to say here is as much as to do and therefore signifies executing their destruction Verse 28 Ver. 28. Israel thou shalt dwell in safety alone Live in quiet and peace separate from all other People Or the Divine Protection shall be sufficient for their Security This Rasi thinks was fulfilled in the days of Solomon 1 Kings IV. 25. But others of them think it is still to be fulfilled The fountain of Jacob. That is his Posterity who flowed from him as a River from a Fountain XLVIII Isaiah 1. LI. 1. Cocceius thinks these words should be joyned to the foregoing in this manner Israel shall dwell in safety alone by the Fountain of Jacob that is by God But though this may have some countenance from the ancient Interpreters as I shall observe presently yet most go the other way there being the like Expression in LXVIII Psal 26. Bless the LORD in the Congregation from the Fountain of Israel or as it is in the Margin Ye that be of the Fountain of Israel i. e. are derived from him as your Father Shall be upon a Land of Corn and Wine also his Heavens shall drop down dew In a fruitful Country upon which the Heavens shall drop down refreshing Dews Onkelos paraphrases the whole thus Israel shall dwell securely alone according to
from Kadesh-Barnea In all which time he gives us no account what passed either in the foregoing Book or in this but only sets down the places of their abode as I observed in the XXXIIIth of NVMBERS Ver. 3. Ye have compassed this Mountain long enough Verse 3 i. e. The mountainous Country of Edom mentioned v. 1. Turn ye northward From Ezion-gaber which was in the South towards the North that is directly towards the Land of Canaan Ver. 4. And command thou the People saying Ye Verse 4 are to pass through the Coast of your Brethren the Children of Esau which dwell in Seir. For they went from Ezion-gaber to Kadesh XX Numb 1. and from thence to Mount Hor v. 22. which was in the edge of the Land of Edom XXXIII Numb 37. and from thence they travelled to compass the Land of Edom XXI 4. i. e. the Eastern quarter of it So that though they did not pass through the Coast of Edom as we translate it yet they passed by it and very near unto it as the Particle beth frequently signifies XXXVII Gen. 13. V Josh 13. 1 Sam. XXIX 1. Though they may be truly said to pass through their Coast if thereby we understand their Border or the Confines of their Country And they shall be afraid of you Lest wanting a Settlement the Israelites should seize upon their Country Accordingly we find they raised all the force they could make to oppose them XX Numb 20. Take ye good heed to your selves therefore Let not that encourage you to assault them Verse 5 Ver. 5. Meddle not with them Make not the least attempt upon them For I will not give you of their Land no not so much as a foot breadth i. e. Not the smallest Portion Because I have given mount Seir unto Esau for a possession So Joshua saith expresly XXIV Josh 4. wherein he made good the Blessing of Isaac XXVII Gen. 39. Verse 6 Ver. 6. Ye shall buy meat of them for money that ye may eat c. If you have a mind to any Provision that their Country affords you shall not take it but purchase it as they did their very Water v. 29. which was a scarce thing in those dry Countries And so the Israelites offered to do when they treated with them about a passage through their Country XX Numb 19. Verse 7 Ver. 7. For the LORD thy God hath blessed thee in all the works of thy hand Or though the LORD hath blessed thee c. That is though there is no need of it God having abundantly provided you with all things necessary But if we follow our translation the sense is plain You have wherewith to buy of them what you need or desire therefore do not take it away by force He knoweth thy walking through this great Wilderness Hath directed and prospered thee as the word knoweth signifies in many places I Psal 6. XXXI 7. in thy Travels through a dangerous Wilderness These forty years the LORD thy God hath been with thee thou hast lacked nothing He had mercifully provided for them so constantly that he let them want nothing necessary for their support This was the Sum of the Argument why they should not molest the Edomites nor take any thing by stealth from them because they were in no need and God hath given that Country to the Children of Esau as he intended to give Canaan to the Israelites Their being in the Wilderness forty Years is mentioned also VIII 2. XXIX 5. besides other places of Scripture For from the fifteenth day of the first Month in which their Fathers came out of Egypt XXXIII Numb 5. to the tenth day of the same Month in which they went over Jordan into Canaan IV Josh 19. there were but five days wanting of compleat forty Years I cannot but here note also that this is one of those places wherein Onkelos mentions the MEMRA i. e. WORD of Jehovah which can signifie nothing but a Divine Person For thus he tranlates these words The WORD of the LORD thy God hath been thy helper thou hast not wanted any thing Ver. 8. And when we passed by from our Brethren the Verse 8 Children of Esau which dwelt in Seir through the way of the plain i. e. Through the Wilderness of Zin From Elath and from Ezion-gaber Two places upon the Red-Sea the last of which Ezion-gaber signifies as much as the Spine or Back-bone of a Man So called because there were great ragged Rocks in that Port as Bochart observes like those at Dyracchium in Macedonia which had its Name also from thence Lib. I. Canaan Cap. XLIV We turned After they were denied passage through their Country and had gone through those Stations mentioned XXXIII Numb 41 42 c. And passed by the Wilderness of Moab See XXI Numb 11. Going by the East side of their Country XI Judg. 18. Verse 9 Ver. 9. And the LORD said unto me Distress not the Moabites neither contend with them in battle He would not have them force their way through his Country because the King of Moab refused them a passage as the King of Edom had done XI Judg. 17. For their Country now was but small since Sihon King of the Amorites had taken from them all the best of it which lay between Arnon and Jabbok of which the Israelites had possessed themselves by the conquest of Sihon So that they had only that Portion remaining which lay upon the Dead-Sea which David in after times subdued For I will not give thee of their Land for a possession No more than of Edom v. 5. Because I have given Ar. It is likely the Capital City gave Name to the whole Country about it At least Ar which was the chief City of Moab XXI Numb 15 28. is put here for all the Land of Moab as Mount Seir for all the Land of Edom v. 1. Vnto the Children of Lot for a possession Though the Moabites were now a wicked People yet for their pious Ancestors sake from whom they were descended God would not have them dispossessed Verse 10 Ver. 10. And the Emims dwelt there in time past c. A terrible People as the very Name imports both for their number and for their strength being of a large size like Anakims See XIV Gen. 5. Verse 11 Ver. 11. Which also were accounted Giants as the Anakims c. Which seems to have been their name or else Rephaim but to distinguish them from others of that name in Canaan the Moabites called them Emims Ver. 12. The Horims also dwelt in Seir before-time They were the ancient Inhabitants of Mount Seir as the Emims were of the Country of Moab XIV Gen. 6. XXXVI 20. Verse 12 But the Children of Esau succeeded them Planted themselves in that Mountain When they had destroyed them from before them and dwelt in their Land When the Children of Esau expelled the Horites or the Children of Lot the Emmims is no where recorded nor who were their Leaders in
Horites and the Moabites to the Emims and the Children of Ammon to the Zamzummims and the Caphtorims to the Avims By which their Fiaith might still be more confirmed that the People of Canaan though never so mighty should not be able to stand before them Ver. 25. This day will I begin to put the dread of thee Verse 25 and the fear of thee upon the Nations that are under the whole Heaven Especially upon the Canaanites wno were struck no doubt with Terror by this Conquest as they had been by all that befell the Egyptians II Josh 10 11. Who shall hear the report of thee This explains what he means by the hyperbolical expression before going the Nations under the whole Heaven that is as many as shall hear of these things And shall tremble and be in anguish because of thee As Women in travel are Ver. 26. And I sent Messengers out of the Wilderness Verse 26 of Kedemoth There is a City of this Name mentioned by Joshua XIII 18. from whence this Wilderness had its denomination Some take it to be the same with that called Jeshimon XXI Numb 20. Vnto Sihon King of Heshbon with words of peace A friendly Message desiring there might be no quarrel between him and the Israelites who desired nothing but the common Offices of Humanity Verse 27 Ver. 27. Let me pass through thy Land Which was the direct way to the Fords of Jordan I will go along by the high way Not turning into the Fields or Vineyards as it is expressed XXI Numb 22. In the Hebrew the word is doubled bederech bederech by the way by the way which seems to be a vehement affirmation to assure them they would not stir out of the High-way I will neither turn unto the right hand nor to the left Not step aside out of the common Rode called the King's High-way which was free for all People Verse 28 Ver. 28. Thou shalt sell me meat for money that I may eat c. They offered to pay for whatsoever they wanted which is included in Meat and Drink Only I will pass through on my feet Barely have a passage through his Country Verse 29 Ver. 29. As the Children of Esau which dwell in Seir and the Moabites which dwell in Ar did unto me He doth not mean that they granted Israel a passage through their Country but that they did not deny to sell them Meat and Drink for their Money as they passed by their Coasts Vntil I pass over Jordan unto the Land which the LORD our God giveth us This was said to move Sihon to consent to their desire by letting him understand they intended nothing against his Country being secure of a Settlement in the Land of Canaan unto which they prayed him to let them pass quietly Ver. 30. But Sihon King of Heshbon would not let us Verse 30 pass by him Refused to agree to this reasonable demand For the LORD thy God hardned his spirit and made his heart obstinate c. Gave him over to his own inflexible Humour which was set upon violent Courses from which God did not divert him because he intended to destroy him but rather ordered things so that his Mind should be inraged and disturbed and so unable to consider things prudently and discern what belonged to his peace which is the utmost that can be meant by hardning his Spirit and making his heart obstinate Which as it is a sin cannot be ascribed unto God but as it is a punishment might justly be inflicted by him upon Sihon for his former sins Ver. 31. And the LORD said unto me behold I Verse 31 have begun to give Sihon and his Land This was said when Moses saw him coming out to battle against them as it follows in the next Verse at which time he is said to begin to give them his Country because he had absolutely resolved it and it 's probable so confounded his Forces that they were as good as already conquered Before thee Into their Power that they might go into it at their pleasure Begin to possess that thou mayest inherit his Land In the same sense he bids Moses begin to possess i. e. prepare to take possession of it See III. 2. Ver. 32. Then Sihon came out against us he and all Verse 32 his people to fight at Jahaz See XXI Numb 23. Ver. 33. And the LORD our God delivered him before us and we smote him and his Sons and all his People They won the Field and killed him his Verse 33 Sons and all that came out to fight with them And R. Solomon saith his Sons were like himself very great Men. Verse 34 Ver. 34. And we took all his Cities at that time After this Victory they took his whole Country as is related XXI Numb 24 25. and the Cities belonging to it are mentioned XXXII 34 35 c. And utterly destroyed the Men and the Women and the little Ones of every City we left none to remain They being part of those wicked People the Amorites whom God had condemned to utter destruction For the Amorites came out of Canaan and took this Country from the Moabites and the Children of Ammon Verse 35 Ver. 35. Only the Cattle we took for a prey unto our selves c. They had the Divine Warrant for this no doubt as they had for the Extirpation of the People Verse 36 Ver. 36. From Aroer which is by the brink of the River Arnon This River divided Moab from the Kingdom of Sihon XXI Numb 13 24. upon which the City of Aroer stood which was now in the possession of Sihon though belonging formerly to the Moabites And from this City that is by the River This some take to be the City Ar XXI Numb 15. But I think these words should rather be translated even the City in the River meaning Aroer still as a remarkable place being incompassed with the River XII Josh 2. For Ar I think was never in the possession of the Amorites being the capital City of Moab Even unto Gilead Chapter III. For half of Gilead belonged to the Country of Sihon XII Josh 2. and given to the Tribe of Gad XV Josh 2. And the other half belonged to the Kingdom of Og as we read in the same place XII Josh 5. and was given to the half Tribe of Manasseh XIII Josh 31. Ver. 37. Only unto the Land of the Children of Ammon Verse 37 thou camest not That is into no part of their Country which was then in their possession but all that the Amorites had taken from them was given to the Gadites XIII Josh 25. Nor unto any place in the River Jabbok To no place beyond that River which was the Border of the Children of Ammon XXI Numb 24. XII Josh 2. Nor into the Cities of the Mountains Much less into the mountainous parts of the Country of the Amorites Nor unto whatsoever the LORD our God forbad us The words in the Hebrew are And all whatsoever the
them on the Ground and needed not to be told by Moses how tall he was And therefore they conclude this was written by some body else in after times As if Moses did not write for the benefit of those that came after as well as for the present Generation Who that they might be satisfied what a vast Man Og was he left it upon record how large his Bedstead was and where it might be seen whereby they might judge of his Stature Besides there were in the present Generation great numbers of Children old Men Women and Servants who could not go to see Og lye at length upon the Field but by this means were instructed from what a terrible Enemy God had delivered them They that question the truth of this Relation may read if they be able what the learned Huetius hath at large discoursed concerning Men of a portentous bigness in all Countries in his Quaestiones Alnetanae Lib. II. Cap. XII N. III. of which no Man can doubt who is not resolved to disbelieve all the World In his Demonstratio Evangelica also he observes that Homer makes Tityon when he was dead to have lain stretcht out upon not nine Cubits but nine Acres of Ground 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Hyperbole may excuse the Jewish Rabbins when they say that Og was nine Cubits long when he lay in his Cradle See Propos IV. Cap. VIII N. IV. Verse 12 Ver. 12. And this Land which we possessed at that time from Aroer which is by the River Arnon See II. 36. And half mount Gilead and the Cities thereof gave I unto the Reubenites and to the Gadites See XXXII Numb 34 35 c. but especially XIII Josh 15 c. where he distinctly relates what Portion of this Country was given to the Reubenites and v. 23 24 c. what was given to the Gadites And it appears that none of Gilead belonged to the Reubenites but the Gadites had one half of it as the Manassites had the other Ver. 13. And the rest of Gilead Which was not Verse 13 given to the Gadites And all Bashan being the Kingdom of Og. That is all that was taken from Og of which he was King Gave I unto the half Tribe of Manasseh all the Region of Argob with all Bashan It is repeated again lest any one should think that Argob which was a distinct Province in that Kingdom was not given to them by this Grant See v. 4. Which was called the Land of Giants Where the Rephaims formerly inhabited of whom Og was the last See XIV Gen. 5. compared with XV. 20. XIII Josh 12. Ver. 14. Jair the Son of Manasseh took all the Country Verse 14 of Argob This is one reason why he gave this Country to them See XXXII Numb 41. Vnto the Coasts of Geshuri and Maachathi We had no mention of these places before which were in the Northern part of this Country as appears from XII Josh 4 5. XIII 11. But the People of these places they could not expel XIII Josh 13. And called them after his own Name XXXII Numb 4. Vnto this day From hence likewise Cavils are raised against Moses being the Author of this Book when the most that can be concluded from hence is that upon the revising of these Books by Ezra he put in these few words to certifie the Reader that still they retained this Name as some body no doubt added the History of Moses his death at the end of this Book This the greatest Defenders of the Authority of these Books as written by Moses himself make no scruple to allow particularly Huetius and since him Hermannus Witzius in his Miscellanea Sacra Lib. I. Cap. XIV Sect. 47. But there is no necessity to yield so much for Moses might say this himself though it was not long before he wrote this Book For so the holy Writers do sometimes mention places which had their Name but newly given them from a particular Fact that Posterity might know the Original of it See I Acts 19. Verse 15 Ver. 15. And I gave Gilead All that was not possessed by the Gadites Vnto Machir To the Posterity of Machir XXXII Numb 40. Verse 16 Ver. 16. And unto the Reubenites and unto the Gadites Here is a more exact Description of that part of the Country which was given to the other two Tribes I gave from Gilead Half of which as I observed was given to the Gadites v. 12. Even unto the River Arnon Which was the Bounds of the Country toward Moab See II. 36. Half the Valley The same word in the Hebrew Language signifies both a Valley and a Brook or River and being translated in the foregoing words the River it should be so here likewise half the River That is to the middle of the River Arnon by which the Bounds of their Country is most exactly set And thus not only the LXX and the Vulgar but Onkelos also translates it the middle of the Torrent yea we our selves also in the XIIth of Josh 2. where there are the same words which in the Hebrew run thus Vnto the River Arnon the midst of the River where the City of Aroar stood incompassed by the River as I observed in the foregoing Chapter v. 36. And the border Something is understood viz. went as the Phrase is XV Josh 6 7 c. or reached or some such word Or the meaning must be the Country bordering upon that River Even unto the River Jabbok which is the border of the Children of Ammon This River was the other Boundary of the Country Ver. 17. The Plain also and Jordan The flat Verse 17 Country toward the River Jordan which was the Western Bounds of this Country of Sihon as the River Arnon was the Southern and the River Jabbok the Northern the Country of the Children of Ammon being on the East And the Coast thereof from Cinnereth The word thereof is not in the Hebrew therefore these words may be better rendred the Coast from Cinnereth Called the Sea of Cinnereth XII Josh 3. XIII 27. it lying upon a Country and a City called by that Name XI Josh 2. XIX 35. Which gave the Name to this Sea called in the New Tastament the Sea of Galilee and the Sea of Genesareth and at last the Sea of Tiberias in honour of the Emperour Tiberius See upon XXXIV Numb 11. Even unto the Sea of the Plain even the Salt-Sea The Dead-Sea as it is called in other places which before the burning of Sodom and Gomorrah had been a most pleasant Plain Vnder Ashdoth Pisgah The Name of a City in this Country XIII Josh 20. Eastward Which lay East of the Salt-Sea and Jordan which was the Western Bounds as I said of this Country Verse 18 Ver. 18. And I commanded you at that time That is he gave this Charge to the two Tribes of Reuben and Gad and to the half Tribe of Manasseh before mentioned The LORD your God hath given you this Land to possess
that this Nation is thy People And see v. 15 16. CHAP. X. Verse 1 Verse 1. AT that time the LORD said unto me Hew the two Tables of Stone like unto the first and come up unto me into the Mount After his Anger was something appeased he ordered Moses to come up to him where he had been before and bring with him two Tables of Stone like those he had broke that God might renew his Covenant with them But there was this difference as I observed XXXIV Exod. 1. that God himself made the former Tables but he bad Moses make these which signifies some Abatement of his Favour And make thee an Ark of Wood. This Command was given at his first going up into the Mount XXV Exod. 10. and perhaps was renewed again now upon the occasion of making these new Tables which were to be put into it Ver. 2. And I will write on the Tables the words that were in the first Tables which thou brakest So we read he told him XXXIV Exod. 1. And thou shalt put them in the Ark. As soon as it Verse 2 was made to receive them Ver. 3. And I made an Ark of Shittim-wood This Verse 3 looks as if he made an Ark before he made the Tables that when he brought them down it might be ready to receive them And it hath given some ground to the Jewish Doctors to say that there were two Arks one made by Moses wherein he put the Tables of Stone that were broken and those that were renewed until the others was made by Bezaleel For we read expresly that Bezaleel made the Ark XXXVII Exod. 1. and here it is said that Moses made it So that they conclude there were two made and this made by Moses they fancy was the Ark that went before them in their Marches and Battles which the other never did by God's order but only when they entred into Canaan III Josh for when of their own selves they carried it forth in the days of Eli God was angry with them and delivered it into the Enemies hand 1 Sam. IV. 3 4 11. But Aben-Ezra Nachmanides and Abarbinel have confuted this by strong Reasons to the contrary as may be seen in Buxtorf's Histor Arcoe p. 35 36 c. And as to this place they are of Opinion that Moses speaks of the Ark made afterwards by Bezaleel which Moses is said to have made because he commanded him to make it Just as Solomon is said to have built the Temple because he caused it to be built Or if it be granted that Moses made an Ark before he went the second time into the Mount which this Verse seems to Countenance it will not follow that there were two Arks in use among the Israelites for this Ark now made was of meer Wood not overlaid with Gold and designed only as a Chest wherein to keep the Tables handsomely till the Ark could be made by Bezaleel and then the Tables were translated into that and this Chest of Moses laid aside And hewed two Tables of Stone like unto the first and went up into the Mount c. See XXXIV Exod 4. Verse 4 Ver. 4. And he wrote on the Tables according to the first writing the Ten Commandments XXXIV Exod. 28. Which the LORD commanded you in the Mount out of the midst of the fire in the day of the Assembly When the whole Congregation was gathered together at the foot of the Mount See IX 10. And the LORD gave them unto me To carry down to the People Verse 5 Ver. 5. And I turned my self From the Divine Presence where he had been supplicating for Mercy and had received from thence the Tables of the Covenant And came down from the Mount At the end of Forty Days and Nights XXXIV Exod. 28 29. And put the Tables in the Ark which I had made Which he commanded to be made by Bezaleel XXXVII Exod. 1. and put into the Tabernacle as soon as it was built with these Tables in it XL Exod. 20 21. And there they be as the LORD commanded me Though Moses mention his making the Ark before his hewing the Tables and going up into the Mount v. 3. yet these words seem to determine that he speaks of the Ark made by Bezaleel according to his directions For now that they were going over Jordan the Tables were in the Ark which he is said here to have made Which was certainly the Ark of the Covenant not that Chest which some suppose Moses to have made to keep the Tables in till the other could be sitted for their Reception Ver. 6. And the Children of Israel took their journey Verse 6 from Beeroth of the Children of Jaakan to Mosera Not immediately but after they had passed through several other places and made some stay in them For they went from Bene-Jaakan to Gudgodah or Hor-hagidgad and so to Jotbath and the rest of the Mansions mentioned XXXIII Numb 32 33 c. until they came to Mount Hor. There Aaron died and there he was buried At Mosera or the top of Mount Hor which was another part of the same Mountain as Horeb was of Sinai And Eleazar his Son ministred in the Priests Office in his stead The greatest difficulty is to give an account how this comes in here and what connexion this and the following Verse have with what went before All the satisfaction that I can give to it is this that Moses having told them that he put the Tables of the Testimony or Covenant into the Ark as a Token God was reconciled to them and that there they still were as the LORD commanded he puts them out of all doubt of it by telling them that though Aaron who had the special Care of the Holy Place and all things in it committed to him was dead yet Eleazar his Son was still alive who could testifie those Holy Things remained as when Moses first placed them there he being Consecrated to the Priests Office instead of Aaron and in this very Mount XX Numb 25 26 c. which is the occasion of mentioning this Station here when most of the rest are omitted Verse 7 Ver. 7. And from thence Not from Mosera but from Bene-jaakan as appears from XXXIII Numb 32. where a full Account is given of their Removals which are but just touched here They journeyed to Gudgodah Called in the Book of Numbers by the Name of Hor-hagidgad And none will think it strange that there is such variation in the proper Names of Places and of Men in Profane Writers as well as the Scriptures who considers as Conradus Pellicanus here notes how differently the Names of Places are pronounced now from what they were in former Ages and how much one Nation differs from another when they speak of them and what Alterations are made from the first Founders of Nations and Cities by those that conquer them and change all Names to their own Glory See how Names were changed among the Israelites in
God promises both to fill and to preserve from Fire or Thieves or other Disasters And thy store The LXX and the Vulgar translate it all that was remaining of which they had not present use but kept till they had occasion for it So it is a promise that they should never want but still have something lying by them in Store as we translate it above what they needed Ver. 6. Blessed shalt thou be when thou comest in and blessed shalt thou be when thou goest out This the Hierusalem Targum interprets of their entring into their Schools and going home again But it rather Verse 6 signifies they should have good Journeys when they had occasion to Travel and find all safe when they returned home Or be prosperous both in time of Peace and in time of War when they are said in the Hebrew phrase to go out against their Enemies Or it may signifie in general good success in all their Affairs which is expressed by the phrase of coming in and going out XXXI 2. 2 Sam. III. 25. But I see no ground to think that it relates to Traffick or Manufactures for they were of little use among a People whose plain way of living made few things necessary but what every Man could make himself And therefore we find by Ezekiel who describes Chapt. XXVII the great variety of Merchandize which was brought to the Mart of Tyre that the Israelites carried nothing thither but Wheat and Honey and Oil and Balm v. 17. which are the Commodities the Earth it self produceth Verse 7 Ver. 7. The LORD shall cause thine enemies that rise up against thee to be smitten before thy face God had promised before that when they went up to serve him at their Solemn Festivals their Enemies should not so much as desire their Land XXXIV Exod. 24. and now he assures them that when they did invade their Country they should not prevail but be overthrown by them They shall come out against thee one way and flee before thee seven ways He not only promises them Victory but a complete Victory For fleeing seven ways i. e. many ways imports a total overthrow which made every Man shift for himself as Souldiers do when they are entirely routed Ver. 8. And the LORD shall command the blessing upon thee Protect them in their Enjoyments by his Verse 8 Soveraign Power and Providence when otherwise they would have been in danger In thy store-houses The LXX translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Vulgar Cellaria which signifie places wherein other Goods were laid up within doors as Corn was in Barns without v. 5. And in all that thou settest thine hand unto In all manner of Undertakings and Employments And he shall bless thee in the Land which the LORD thy God giveth thee Make them live long therein Ver. 9. The LORD thy God shall establish thee an holy Verse 9 people unto himself Confirm them in that noble relation wherein they stood to him See VII 6. XIV 2. As he hath sworn unto thee See VII 12. If thou wilt keep the Commandments of the LORD thy God He had separated them from all People by peculiar Laws and Priviledges for this purpose that they should be governed by him and be obedient to him And walk in his ways No body can see any reason to make this a special Precept as the Jews do that we should walk in the ways of the LORD Which contains all the Duty owing to him whether by his ways we understand those Divine qualities of Mercy Holiness Goodness and Truth whereby we approach to him or as the word ways is commonly used in Scripture his Divine Precepts whereby he comes as it were unto us and declares his mind and will towards us by conformity to which we become like him in those Divine qualities for that is the entire meaning of walking in his ways ordering all our Actions according to the Direction of his holy Will whereby we resemble him Verse 10 Ver. 10. And all the people of the earth Who were round about them or should have any knowledge of them Shall see that thou art called by the name of the LORD Be convinced that you are after a peculiar manner the LORD's People XIV 1. XXVI 18. For wheresoever we read that a Person or Thing hath the Name of God called upon it or is called by his Name the meaning is that it is his As the City called by God's name XXV Jerem. 29. is the City of God where he dwelt viz. Jerusalem And thus the Ark is said to have the Name of God called on it 1 Chron. XIII 6. i. e. was the LORD's Ark or the Ark of the Covenant And as here the Children of Israel are said to be a People called by his Name so it is said of the Christian Church XV Acts 17. For the very same phrase as Mr. Mede observes is used of the like relation that Men have unto that which is theirs Thus Jacob saith XLVIII Gen. 16. that his Name should be called on the two Sons of Joseph that is they should be his as Reuben and Simeon were Which shows these are words of Adoption See Discourse I. p. 7. And shall be afraid of thee Not dare to do thee any hurt or fear to have thee their Enemy Verse 11 Ver. 11. The LORD thy God shall make thee plenteous in goods Bestow on them abundance of all good things that their hearts could desire In the fruit of thy body By giving them a numerous and healthy Issue whereby they should be multiplied like the Stars of Heaven or the Sand on the Sea-shore According to the Promise made to Abraham XV Gen. 5. XXII 17. And in the fruit of thy Cattle Which he promised likewise to increase exceedingly And in the fruit of thy ground Which should afford large Crops of Corn and great store of all other Fruits every year In the Land which the LORD sware unto thy fathers to give thee So that they should not need to send unto other Countries to procure Food as they did in the days of their Father Jacob but have enough in their own Land to support them all though never so numerous Ver. 12. The LORD shall open his good Treasure unto Verse 12 thee the Heaven to give thee rain unto thy Land The Heaven or the Air is called the good Treasure of God because there he gathers together great Heaps of Clouds from whence he inriches the Earth with fatning showers of Rain Which when he withholds he is said to shut up this Treasure XI 17. and when he bestows it to open it that his People might be sensible of their dependence upon his Bounty for that Blessing as well as others which he dispenses as he pleaseth In its season The former and the latter Rain as the Scripture calls it The former fell in Autumn after the Seed was sown to make it take root and spring up The latter fell in the Spring time to bring
the Blessing wherewith Jacob his Father blessed them in a Land of Corn c. And so the Hierusalem Targum making more express mention of the word Fountain Israel shall dwell by himself securely from the Fountain of Benediction wherewith Jacob blessed them in a Land producing Wine and Oil and the Heavens above are commanded to send Dews and Rain upon them Ver. 29. Happy art thou O Israel He was not Verse 29 able further to express their Happiness and therefore breaks out into admiration of it exciting them thereby to be deeply sensible of it and affected with it Who is like unto thee Who had the LORD for their God as he said before v. 26 c. and IV. 7 8. A People saved by the LORD Who have been redeemed by his mighty Power So the Hierusalem Targum Whose Redemption I suppose he meant out of Egypt is from the presence of the LORD Who had preserved them ever since and would still protect them as it here follows This R. Isaac in Chissuk Emuna P. I. Cap. XVIII saith signifies the Spiritual Blessings God bestowed on them For true Felicity saith he doth not consist in Victory over Enemies and Plenty of Corn or such like things of which he had spoken before in the foregoing Verse but in the Salvation of the Soul of which no Nation in the World was secure but the Jews Which made Moses saith he break out into these words O happy People saved by the LORD As much as to say among all People is there any saved like to thee This he saith because Christians were wont to tell them that they fixed their Minds wholly on the Corporal Felicity which their Law promised them which made him look about to find out all that he could draw to an higher sense And he fixes so much upon these words that he repeats it again a little after that the Salvation here promised is everlasting And yet his Eyes could not be opened to see that this Salvation was to be brought to them by the MESSIAH and that our LORD Jesus is he whose Gospel is as full of such Promises as their Law is of the Promises of Corn and Wine and Oil. The shield of thy help To defend them from all the Assaults of their Enemies He adds this saith the same R. Isaac to show that they to whom he promises Spiritual Blessings are not thereby put out of hope of Temporal For the People that are saved by the LORD have him also for their Shield and their Sword as it here follows And who is the sword of thy excellency To cut their Enemies in pieces so that they should glory and boast in magnificent Victories over them Or as Onkelos translates it From his presence are all the Victories of thy valiant Men. And thine enemies shall be found liars unto thee Find themselves deceived in all their vain hopes of saving themselves or hurting the Israelites Or should be so afraid of them that with feigned Stories they should court their Friendship as the Gibeonites did Or more simply should submit to them though not heartily yet out of fear as this Phrase is used XVIII Psal 44. LXVI 3. and other places And thou shalt tread upon their high places Upon the Necks of their Kings as both Onkelos and the Hierusalem Targum understand it taking bamoth here for great Men in high stations And thus Joshua did as we read X Josh 21. Chapter XXXIV But this word commonly signifies either strong holds or places of idolatrous worship which neither their great men nor their gods themselves should be able to preserve from ruin CHAP. XXXIV Verse 1. AND Moses went up Having thus declared Verse 1 his affectionate Concern for the Happiness of every one of them he took his leave of the Elders and all the People and went up whither God had commanded him XXXII 49 c. From the plains of Moab In which was their last station before they entred into Canaan XXXIII Numb 48 49 50. Where God delivered several Commands to them XXXV Numb 1. XXXVI 13. and where Moses spake to them what we read in this Book I Deut. 5. Vnto the Mountain of Nebo Which was the highest part of the Mountain of Abarim as appears from XXVII Numb 12. compared with XXXII Deut. 49. Near to which there was a City of the same Name XXXII Numb 38. XV Isa 2. To the top of Pisgah Which was the very top of the Mountain Nebo See III Deut. 27. XXI Numb 20. That is over against Jericho A famous City on the other side of Jordan I see no ground to believe that the People of Israel accompanied him hither as Josephus tells the story with so many tears that Moses wept also and having beseeched them not to take his Departure so heavily he dismissed them together with the Elders and remained there alone And the LORD Or as Jonathan hath it the WORD of the LORD who had accompanied him with his blessed Presence through the Wilderness Showed him all the Land of Gilead unto Dan. God had often promised him that he should see the good Land promised to their Fathers though not be permitted to enter into it XXVI Numb 12. III Deut. 27. And now fulfils his word and gives him a full prospect of it bidding him first look Northwards through the whole Land of Gilead which comprehends all that was given to the two Tribes and half on this side Jordan where they now were to the Land of Naphtali which was in the upper Galilee beyond the Sea of Genesaret as far as to the utmost Northern Border which was then called Laisch and afterwards Dan XIX Josh 47. XVIII Judg. 28. and in latter times Cesaraea Philippi The mention of Dan which was not the name of this place till after that Tribe had conquered Laish in the time of the Judges shows that this was not written at the same time with the rest of this Book no more than what we read v. 5 6 10. of his Death and Burial c. unless we suppose Moses to have given an account of his own Death and Burial by the Spirit of Prophecy which is not probable but it is most likely by Samuel who was a Prophet and wrote by Divine Authority what he found in the Records which were left by Joshua and others who succeeded him who gave an account of Moses his leaving the World and of all that was done after till the end of the time of the Judges Ver. 2. And all Naphtali and the Land of Ephraim Verse 2 and Manasseh Having seen the Northern Parts he bad him turn his Eyes towards the Midland Country where Ephraim and Manasseh were situated And all the Land of Judah Which lay Southerly Vnto the utmost Sea By which some understand the Salt Sea which lay on the South-Border of the Land of Judah XXXIV Numb 3. But then there will be no mention of the Western Part of Canaan which lay upon the Mediterranean or Midland
Sea which is hereby meant Ver. 3. And the South And after he had seen Verse 3 the South which the Tribes of Judah and Simeon inhabited he bad him take a view of the Eastern Parts of the Country as it here follows And the plain of the Valley of Jericho All the Region about Jordan especially the lovely Plain of Jericho which is very much celebrated by other Authors and lay in the Tribe of Benjamin The City of Palm-trees Which is often mentioned in Scripture sometime without and sometime with the name of Jericho I Judges 16. III. 13. 2 Chron. XXVIII 15. which was so called because a multitude of Palm-trees grew about it as Strabo as well as Josephus testifies in his Geograph Lib. XVI p. 763. where he describes this plain as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as incompassed about with Mountains after the manner of a Theatre abounding with Palm-trees and other Garden-trees mixed with them for the space of an hundred Stadia And there was also he observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Paradise of Balsam Which is a rare Aromatick Plant like to the Turpentine-tree whose Juice is of great virtue and value c. From which odoriferous Plant growing here some think this City had the Name of Jericho signifying sweet smelling So R. Judas in the Gemara of Beracoth where he mentions this Tree as growing about Jericho and thence derives its name from the Hebrew word reach which signifies a sweet smell This is more probable than the Conjecture of D. Chytraeus who imagines Jericho to come from jerec which signifies the Moon and in their German Language he thinks might be called Luneburgh Vnto Zoar. Which lay in the entrance of the Salt Sea Verse 4 Ver. 4. And the LORD said unto him After he had showed him the Land the WORD of the LORD as the Hierusalem Targum hath it spake these words to him which follow And God having been wont to speak to Moses out of the Cloud of Glory Josephus conceives that now he was incompassed with it and from thence heard this voice Which the Jews fancy was so loud that the People heard it into the Camp Thus at our Saviour's Transfiguration upon the holy Mount a glorious Cloud over-shadowed him and his three Apostles who heard the voice say to them This is my beloved Son c. The Samaritans as Hottinger relates in his Smegma Orientale Cap. VIII p. 456. tell the story thus That Joshua Eleazar the Priest and all the Elders accompanying him to the Mount fell into such a Passion when they were to take their leave that they could not be parted from him Whereupon the Pillar of Fire came down which separated them from Moses so that they saw him no more This is the Land which I sware unto Abraham unto Isaac and unto Jacob saying I will give it unto thy seed XII Gen. 7. XIII 15. XV. 18 c. I have caused thee to see it with thine eyes Which the LORD strengthned it is likely with a greater vigour than usual that he might take a larger prospect than other wise he could have done of this Country Or as some of the Jews understand it he laid a Map of it before his eyes wherein every part of it was exactly described But that might have been done in the Plains of Moab without going up into a Mountain therefore the other is more reasonable that he strengthned his visive Faculty with a greater Power to see the whole Country in its length and breadth c. And therefore some of the Rabbins have been so wise as to put both together as J. Bened. Carpzovius observes out of several of them upon Schickard's Jus Regium Cap. V. Theorem XVI p. 285. who thus speak God shewed him the whole Land as in a Garden Plot forty Miles in breadth and as many in length and gave his Eyes such a power of Contemplating the whole Land from the beginning to the end that he saw Hills and Dales what was open and what was inclosed remote or nigh at one view But thou shalt not go over thither This he had often said to him and now mentions it that he might die in a comfortable sense that he had been as good as his word to him and consequently carry this Belief along with him into the other World that he would make good the Oath which he sware to their Fathers of bringing them into Canaan and there fulfil all that he had foretold Verse 5 Ver. 5. So Moses the servant of the LORD So God himself calls him after his death in the next Book I Josh 2 7. as the most eminent Minister of his that he had hitherto employed in Israel But the observation of R. Bechai is not well founded that he is not called the Servant of the LORD till after he was dead and then admitted unto the nearest familiarity with the Divine Majesty For though these very words are not used yet the LORD calls him My Servant Moses which is the same thing XII Numb 7. Died in the Land of Moab For this Country was so still called because it anciently belonged to the Moabites See XXI Numb 26. from whom Sihon had taken it as Israel now had taken it from him So that he really died in the Land of Israel According to the Word of the LORD The Hierusalem Targum expounds this very soberly According to the Sentence of the Decree of the LORD That is as the LORD had determined and declared he should XXXII 49 50. And so this Phrase is commonly used in this very Book XVII 6 10 11. as well as in other places of the Pentateuch IX Numb 20. XIII 3 c. which will warrant this Interpretation that Moses did not die of any Disease nor was worn out with Age but meerly because God the Supream Governour of all things so ordered it But some of the Jews not satisfied with this have far-fetch'd Conceits concerning the Death of Moses from these words For because it is said he died al pi at the mouth as the words are literally in the Hebrew of the LORD Maimonides himself saith that their wise Men think and he seems of their Opinion that it signifies the LORD drew his Soul out of his Body with a kiss And thus died Aaron and Miriam but none besides them Of Aaron indeed it is expresly said he died al pi of the LORD but it is not said of Miriam and yet they will have her to have had the same favour That is they died saith he of too much love from the pleasure they had in the thoughts of God which apprehension of God conjunct with the highest love to him he thinks is called kissing I Cant. 2. Let him kiss me with the kisses of his mouth More Nevochim P. III. Cap. LI. But this is not the meaning of the Phrase though no doubt Moses departed this Life in a most delectable sense and taste of the Divine Love having no unwillingness to