wrath as the Greeke translateth it because the Hebrew Aph signifieth both anger and the nostrils and this speech is used in cases of judgment upon Gods enemies as in Iob 4. 9. by the blast of God they perish c. The Chaldee here translateth with the word of thy mouth It respecteth Gods command in Exod. 14. 26. 27. which was performed also by a winde as after verse 10. So the Lord will consume Antichrist with the spirit of his mouth 2 Thes. 2. 8. gathered or heaped up became as heaps And this being done with a mighty winde was with a great noise to which the Prophet hath reference saying the deepe uttered his voice and life up his hands on high Habakkuk 3. 10. congealed as ice frozen hardned It may be meant of the seas bottome which being muddy and soft was hardened that they went as on dry land He led his people through the deepe as an horse in the wildernesse Esay 63. 13. Some understand it of the waters that they were congealed as ice the heart that is the mids or deepe of the sea so Psalme 46. 3. Ezek. 28. 2. And now the channels of waters were seene and the foundations of the world were revealed at the rebuke of the Lord at the breath of the winde of his anger as David singeth for his victories Psal. 18. 16. Vers. 9. divide the spoile which is done after victory Luke 11. 22. and with joy Esay 9. 3. Thus the enemie vainely promised themselves the victory so in Iudg. 5. 30. soule that is lust or will so in Psal. 27. 12. and 41. 3. and 78. 18. destroy them or repossesse them for so the originall is used sometime for destroying or disinheriting as Numb 14. 12. sometime for causing to inherit or taking possession Numb 14. 24. The Chaldee here translateth it destroy the Greeke have dominion or Lord over them The Egyptians came out as a whirlewinde to scatter Israel their rejoycing was even to dovoure the poore in secret Hab. 3. 14. Vers. 10. blow the Chaldee translateth it thou didst say with thy word Of this winde there was no mention in Exod. 14. 27. but it is gathered from verse 21. where the Lord by a strong east winde caused the sea to goe backe covered them God made the waters of the red sea to flow over their faces as they pursued after Israel Deut. 11. 4. the waters covered the distressers of Israel not one of them was left Psal. 106. 11. And here God brake the heads of the Dragons in the waters the heads of Livjathan Psalme 74. 13. 14. Vers. 11. the Gods or the Mighties the Potentates so the Princes of the world are called Psal. 82. and 89. 7. wonders or marvels so the Greeke also and Chaldee translateth it the Hebrew being singular a wonder or miracle but one is often put for many as is noted on Gen. 3. 2. So in Psal. 78. 12. Vers. 12. the earth in the bottome of the sea so Ionas in the sea said the earth with her bars was about me for ever Ion. 2. 6. Vers. 13. leadest to wit softly or quietly as a flocke is led this was done by the pillar of the cloud and fire also by the hand of Moses and Aaron but ascribed to God as the principall even as in verse 12. God is said to stretch out his hand which was ministerially done by Moses Exodus 14. 26. So in Psalme 77. 21. thou didst leade thy people like a flocke by the hand of Moses and Aaron habitation of thine holinesse in Greeke thine holy lodging or mansion It is a continuance of the former similitude of a shepherds lodge or habitation which is in pleasant pastures to feed and give rest to his flocke as in all the cities thereof shall be an ha 〈…〉 of shepherds causing their flockes to lie downe 〈◊〉 〈◊〉 12. It meaneth the land of Canaan where God 〈…〉 uld give his people rest and feed them with his Word So when God promiseth to return them out of Babylon hee useth this word I will bring Israel againe to his habitation and hee shall feed c. Ier. 50. 19. and in that land Ierusalem was as the fold of the flocke and is called a quiet habitation Esay 33. 20. The fulfilling of this prophesie is celebrated by Asaph shewing how God made his people to goe forth like sheepe and guided them like a flocke in the wildernesse and led them on in safety and they dreaded not but the sea covered their enemies And hee brought them to the border of his Holinesse to that mountaine which his right hand had purchased Psal. 78 52. 53. 54. Vers. 14. stirred with feare or anger both which doe stirre the minde and body and cause it to quake and tremble and these were in the peoples hearing of Gods workes for Israel Deut. 2. 25. Ios. 2. 10. 11. Num. 20. 18. 20. and 22. 3. 6. The Greeke here translateth it angry Vers. 15. amazed or suddenly troubled it implieth both feare and haste and so the Greeke translateth it hasten See this fulfilled in Deut. 2. 4. and of Edoms Dukes see Gen. 36. take hold that is they shall greatly tremble For passions of the minde feare trembling astonishment and the like are said to take hold or fall upon men when they are overcome by them In Luk. 5. 26. it is said amazement tooke all which in Mark. 2. 12. is expounded all were amazed melt that is faint with feare as was accomplished Ios. 2. 9. 10. 11. and 5. 1. A similitude whereby the heart is likened to waxe which melteth with feare as waxe with fire Psal. 22. 15. and 68. 3. Vers. 16. terrour this also is signified in Deut. 2. 25. and 11. 25. Thargum Ierusalemy expounds it the terrour of death which phrase David useth in Psal. 55. 5. terrours of death are fallen upon me The Hebrew aemathah hath here a letter added in the end to denote the excesse of feare great terrour This though it was in respect of the people as it is said your terrour is fallen upon us Ios. 2. 9. yet proceeded it from God as he saith I will send my terrour before thee Exod. 23. 27. purchased or gotten bought and possessest The Hebrew Kanah signifieth to get either by generation as Gen. 4. 1. or by buying and purchasing whereby it becommeth ones owne possession Gen. 25. 10. Ex. 21. 2. All are in God creating redeeming and regenerating his people in Christ. So Moses elsewhere saith Is not he thy father that hath gotten or bought thee Deut. 32. 6. and Asaph saith Remember thy congregation which thou hast purchased Psalme 74. 2. and the Apostle speaketh of such as deny the Lord that hath bought them 2 Pet. 2. 1. The Chaldee here translateth it redeemed as in verse 13. Vers. 17. plant that is give them a setled dwelling a similitude from the vine tree as Psal. 80. 9. and 44. 3. mountaine that is mountany country such as Canaan was Deut. 11. 11. and in
breaking the necke of it The Lambe wherewith it was redeemed was given to the Priest Numb 18 15. The first-borne Asse was unlawfull to be used or made profit of till it were redeemed And if he sold it before it were redeemed the price of it was unlawfull c. Priests and Levites are freed from redeeming the first-borne Asse for it is said in Num. 18. 15. The first-borne of man and she first-borne of the uncleane beast thou shalt redeeme Whosoever was charged to redeem the first-borne of man was likewise for the unclean beast and he that was free froÌ„ the one was free from the other Maim in Biccurim ch 12. See other things noted hereabout on Exod. 34. 20. Vers. 16. Redeemed of him or of them meaning the men fore-spoken of the Greeke translateth the redemption of him and Targum Ionathan addeth for explanation of the son of man from a moneth old Hebr. from the son of a moneth See the Annotations on Lev. 27. 6. the silver of five shekels that is five shekâ—ls of silver This sum was before given for every first-borne Num. 3. 46. 45. twenty gerahs The gerah weighed 16. barley-cornes the shekel of the Sanctuary or holy shekel weighed 320. barley-cornes as is before noted on Levit. 17 25. The Hebrewes hold that this redemption of the son might be either with money or moneyes worth so as it were of moveable goods but not with lands nor with servants nor with bills or writings and if he redeemed his sonne with them he was not redeemed Maim in Biccurim c. 11. sect 6 Now because the tribe of Levi was taken in stead of all the first-borne of Israel Numb 3. therefore they and their seed were freefrom this redemption and so the Hebrew Canons say Priests and Levites are freed from the redemption of their sonnes And further an Israelite that commeth of a woman of Levi is free for the case dependeth not on the father but on the mother as it is said That which openeth the wombe c. Maim ibidem cap. 11. sect 9. Vers. 17. the firstling or the first-borne in Greek the firstlings of cowes c. understand being a male firstling as Exod. 34 19. otherwise it was not sanctified or given to the Priest A firstling which is both male and female hath no holinesse in it at all but it as a female whereto the Priest hath no right Maim in Becoroth ch 2. s. 5. shalt not redeeme thou mayest not give the worth of it or any other for it but the beast it selfe is to be given neither may the owner use or make profit of it or of the â—â—oll or any thing thereon Deut. 15. 19. they are holy and therefore must be hallowed or sanctified to the Lord Exod. 13. 2. The Hebrewes say A man is commanded to sanctifie the first-borne of his cleane beast and to say Behold this is holy All are bound to sanctifie the firstling of a cleane beast both Priests Levites and Israelites although the firstling is the Priests If he have a firstling borne he is to offer the bloud fat on the altar and to eat the rest of the flesh according to the Law of the Firstlings Maim in Bechoroth c. 1. s. 4. 7. a savour of rest that is as the Greeke translateth of sweet smell which the Chaldee explaineth that it may be accepted with favour before the LORD But if it were blemished it might not be offred by the Law Lev. 22. 20 â—1 c. What did they then with their blemished firstlings The Law sheweth in Deut. 15. and the Hebrewes explaine it The firstling oâ— the cleane beast is slaine in the court-yard of the Sanctuary as other light holy things they sprinkle the bloud and burne the fat and the residue of the flesh is eaten by the Priests If the firstling have a blemish whether it be borne with his blemish or a blemish 〈◊〉 on it after it is perfect yet it is the Priests If he 〈◊〉 he may eat it in any place or he may sell it or feed others with it whom he will though it be an keathen for it is a common thing as it is written 〈◊〉 Deut. 15 21 22. And if there be any blemish therein c. thou shalt eat it within thy gates the uncleane and the cleane shall eat it alike as the Roe-bucke and as the Hart and loe that is the Priests goods Maimon in Bechoroth ch 1. sâ—ct 2 3. Vers. 18. as the wave-broast the parts of the Peace-offrings given to the Priests Levit. 7. 34. Set also before on vers 11. Vers. 19. All the heave-offrings the Greeke and Chaldee expound it Every separated thing This conclusion implieth all other holy gifts expressed in other places of the Law though not particulared here And this sheweth Gods bounty to his Priests in allowing them so large meanes of livelihood for their service of him that they might be incouraged in the Law of the Lord as is said in 2 Chro. 31. 4. There was none of them that did shut the doores of Gods Sanctuary or kindle fire on his altar for nought Malac. 1 10. And when the people neglected their dutie in not giving such things as were appointed then was the house of God for saken and the godly governours looked to the redresse hereof Nehem. 13. 10 11 12 c. The Hebrew Doctors write of 24. severall gifts which God bestowed on the Priests with the order and use of them all Foure and twenty gifts were given to the Priests and they are all expressed in the Law and concerning them all was the covenant made with Aaron And whosoever eateth of any gift wherein holinesse is blesseth God who sanctified him with the holinesse of Aaron and commanded him to eat so and so Eight of these gifts the Priests did eat no where but in the Sanctuary within the wall of the Court-yard And fine gifts they did not eat but in Ierusalem within the walâ— of the citie And five gifts were not due unto them by the Law but in the land of Israel only And five gifts were due unto them both within the land aâ— a without the land And one gift was due unto them from the Sanctuary The eight gifts which they did not eat but within the Sanctuary were these 1 The flesh of the Sin-offring whether fowle or beast Levit. 6. 25 26. 2 The flesh of the Trespasse-offring Lev. 7. 1 6. 3 The Peace-offrings of the congregation Levit. 23. 19 20. 4 The remainder of the Omor or Sheafe Levit. 23. 10 c. 5 The remnants of the Meat-offrings of the Israelites Levit 6. 16. 6 The two Loaves Levit. 23. 17. 7 The Shew-bread Levit. 24. 9. 8 The Lepers log of oyle Levit. 14. 10. c. These were not eaten but in the Sanctuary The five which they might not eat but in Ierusalem and before that within the campe of Israel to which Ierusalem afterward was answerable as is noted on Numb 2. 27. were these 1 The
use of these is after shewed 42. cities These with the six cities of refuge are declared in Ios. 21. how they were given out of every tribe Of the Kohathites the Priests the sons of Aaron had thirteene cities Ios. 21. 19. the residue of the Kohathites had ten cities Ios. 21. 26. The Gershonites had thirteene cities Ios. 21. 33. The Merarites had twelve cities Ios. 21. 40. So all the cities of the Levites within the possession of the somes of Israel were fortie and eight cities with their suburbs Ios. 21. 41. Thus Iakobs prophesie of Levi was fulfilled that he should be scattered in Israel Gen. 49. 5 7. But because of the Levites zeale for the Lord the curse was turned into a blessing as is noted on Exod. 32. 29. and they were teachers of the law 〈…〉 o the tribes of Israel Deut. 33. 8 10. Wherfore God gave them cities out of every tribe How 〈◊〉 whatsoever remained of these cities besides the habitations of the Levites and the suburbs â—orementioned as the fields of the cities and their villages continued under the dominion and in the possession of the tribes to whom they had been distributed before as the example of Hebron given unto Caleb sheweth Ios. 14. 13 14. and 21. 11 12. Vers. 8. yee shall give many or yee shall multiply to give so the tribes that had many cities and 〈…〉 ge inheritances gave the more cities For 〈◊〉 of the tribes of the sonnes of Iudah and of Si 〈◊〉 were given nine cities out of Benjamin foure out of Ephraim foure out of Dan foure out of the halfe tribe of Manasses two out of the other halfe 〈◊〉 of Manasses two out of Issachar foure out of Aser foure out of Naphtali three out of Zabulon foure out of Reuben foure out of Gad foure Ios. 21. 9 16 c. Vers. 11. shall appoint or prepare as the Chaldee explaineth it in Greeke yee shall distinguish or distinctly separate elsewhere it is called separ 〈…〉 ng Deut. 4. 41. and sanctifying Ios. 20. 7. by errour or ignorantly unadvisedly unawares the Greeke translateth unwillingly this is opened in vers 22 23. and Deut. 19. 5. In â—os 20. 3. it is declared by two words by errour oâ— unawares and without knowledge or unwittingly Vers. 12. the avenger to wit of the bloud as is expressed in vers 19. and the Chaldee and Greeke here adde the same Goel here Englished an Avonger elsewhere signifieth a Redeemer but properly one of the same bloud and kindred as Ruth 2. 20. and 3. 9 12. who if things were sold was to redeeme them as Levit. 25. 25. if bloud were shed was to avenge it as in this case And so the Greeke here usually calleth him Agchisteâ—on that is one neere of kin Of this kinsman the avenger it is said in v. 19. that he should put the murderer to death see the notes there before the congregation When a man had done a murder he fled to some citie of refuge the way being alwaies prepared that he might flee thither without hinderance as is noted on Deut. 19. 3. Comming thither at the entring of the gate he shewed his cause to the Elders of the citie of refuge who tooke him in till he was sent after and fetched home to the citie where hee had done the murder and there he stood before the congregation Ios. 20. 4 6. who if they found him worthy of death they delivered him to the avenger to kill him if not they returned him to his citie of refuge where hee lived in a kinde of exile and imprisonment untill the death of the high Priest as after followeth See Deut. 19. 12. Before the cities of refuge were appointed the Altar was a place of refuge as is probable by Exod. 21. 13 14. And from that place the Hebrewes gather that the Altar was a place of refuge Maim Treat of Murder chap. 5. sect 12. Vers. 14. Three cities which were Bezer Ramoth and Golan Deut. 4. 41 43. and three cities Kedesh Shechem and Hebron Ios. 20. 7. And if the Lord enlarged their coast and gave them all the land they were to adde three cities moe Deut. 19. 8 9. Vers. 15. the stranger in Greeke the proselyte meaning him that was not an Israelite by nature but by religion the sojourner that dwelt a stranger in the land of Israel and yet not of their Church and religion Deut. 14. 21. These all had benefit by the cities of refuge but if an heathen by errour killed an heathen the cities of refuge received him not saith Maim Treat of Murder chap. 5. sect 4. smiteth a soule that is killeth any person so vers 11. Vers. 16. if he smite him to wit purposely and presumptuously as the punishment after sheweth surely put to death or put to die the death Hebr. dying hee shall be put to death so in vers 17 18 21. Vers. 17. a stone of the hand that is throwen with the hand the Greeke translateth it a stone out of the hand the Chaldee a stone that is taken in the hand he may die the Chaldee more fully explaineth it which is enough for him to die therewith so in vers 18. Vers. 18. wood of the hand Greeke out of the hand Chaldee wood taken in the hand which is sufficient for him to die thereby as in vers 17. These cautions are here added to discerne of murders the Hebrewes explaine them thus He that smiteth his fellow presumptuously with a stone or with wood that he die they measure the thing wherewith he smote him and the place whereon he smote him to see â—f that thing were enough to kill him upon such a member of his body or not as it is written WITH A STONE OF THE HAND c. so that it be enough to kil him They measure also the might of him that smote c. For iron instruments the Law gives no measure Num. 35. 16. He is to die that killed him though it were with a needle and whatsoever is sharp like a needle as bodkin knife or the like Hee that smiteth his fellow without any instrument and killeth him as with his hand or his foot c. they measure the strength of him that smote and of him that was killed and the place of the blow c. Maim Treat of Murder chap. 3. sect 1. c. Vers. 19. he shall put to death or he may put him to death to wit after he is adjudged to death by the Magistrate vers 12. If the avenger of bloud will not or if he be not able to kill him or if he have no avenger of bloud then the Iudges shall kill the murderer with the sword Maim Treat of Murder chap. 1. sect 1. When he meeteth him though it be within the cities of refuge saith Iarchi But this is to be understood after lawfull judgement by the Magistrate for the Elders of his citie were to send and fetch him from the citie of refuge and deliver him into the hand
Hebrew Ish man is often put for every-one and is so translated in Greeke by the holy Ghost Heb. 8. 11. from Ier. 31. 34. See also Gen. 15. 10. their families or kinreds in Greeke their tribes which word is after in this chapter and otherwhere as also in Rev. 1. 7. used for a family stocke or kinred of any nation And in the Hebrew Aegypt is said to have tribes Esay 19. 13. of which word see the notes on Gen. 49. 10. 16. Vers. 6. Cush he was father of the Arabians and Ethiopiani or Mores as the next verse sheweth and where Aethopia is mentioned in Scripture the Hebrew name is Cush Esay 37. 9. and often otherwhere and they are called Aethiopians according to the Greeke name of their burnt faces and blacke skin see Ier. 13. 23. Mizraim of him came the Aegyptians and the land of Aegypt so called of the Greeke in Mat. 2. 15. and alwayes in the new Testament in the Hebrew by Moses and the Prophets alwayes called the land of Mizraim And it is said to have the name Aegypt of one Aiguptos a King there But the Arabians and Turkes to this day call that land Mizri and Cedrenus in Greeke nameth it Mestra See also Gen. 12. 10. and 41. 56. Phut or Put by whose name their children and land was still called in Ezekiels time Ezek. 27. 10. and 38. 5. in other writers it is named Lybia there is the river called Phthuth Ganaan in Hebr. Cenaghnan he it was whom Noe cursed Gen. 9. 25. his country the land of Canaan was after given for a possession to the Israelites famous through all the Scriptures Palestina Iudea or Iewry Samaria Galilee were all parts of this land of Canaan Vers. 7. Seba or Saba as the Greeke writeth it of whom came the Sabaeans who being mixt afterward with other peoples were thereupon called Arabians that is a mixed people for Arab that is Arabia 2 Chron. 9. 14. is written also Aereb 1 King 10. 15. which properly signifieth a mixed-multitude as in Exod. 12. 38. Havilah in Greeke Euila the posterity of this man with his foure brethren following dwelt neere the former Sabaeans and with others many caused the name of their large territories to be called Arabie of the mixture of peoples as before is noted Sheba called also in Greeke Saba his posterity dwelt southward in Aethiopia a rich land The Queene of Sheba came from far to heare the wisedome of Solomon 1 King 10. 1. in the Gospell she is called Queene of the South Mat. 12. 42. Dedan hee is mentioned with his seed among the Merchants in Ezek. 27. 15. and 38. 13. Vers. 8. Nimrod called in Greeke Nebrod so in the Hebrew text M. and B. are put one for another as Merodach Esay 39. 1. or Berodach 2 King 20. 12. Nimrod signifieth a Rebell he was the chiefe builder of Babel a mighty-one the Greeke calleth him a Giant Vers. 9. in hunting This the Scripture applyeth to hunting of men by persecution oppression tyranny Ier. 16. 16. Lam. 3. 52. and 4. 18. Prov. 1. 17. 18. And so the Ierusalemy paraphrast here expounds it of a sinfull hunting of the sonnes of men And Moses in the next verse sheweth how hee hunted for a kingdome which by right pertained not to him seeing he came of Cham the youngest of the three brethren Gen. 9. 24. before Iehovah that is mightily openly and without feare of God as Gen. 6. 11. And so as the Lord tooke notice of his evill 〈◊〉 it is sayd that is commonly said and become a proverbe against all tyrants and persecutors Vers. 10. Babylon in Hebrew Babel which the holy Ghost in Greeke calleth Babylon Rev. 18. 2. A City named of the event because God there confounded their tongues and scattered them Gen. 11. 9. Shinar in Greeke Senaar which is by interpretation She naar That which scattered the inhabitants out of it as the like phrase is used in Iob 38. 13. and hereof it seemeth to have the name for otherwise as all other countries were called by the name of their first possessors so this was named the land of Nimrod Mic. 5. 6. But usually it is called Shinar Gen. 11. 2. 9. and 14. 1. Esay 11. 11. Dan. 1. 2. and is noted for the dwelling place of wickednesse Zach. 5. 11. The same land is also called Chaldea Gen. 11. 28. Ier. 51. 24. 35. Ezek. 23. 16. Vers. 11. went forth Assur so the Greeke translateth it as if Ashur who was the sonne of Sem v. 22. to avoid Nimrods cruelty went and builded Nineveh and the other Cities and so Iosephus maketh Assur the builder of Niniveh Antiq. l. 1. c. 7. But it may also well be translated hee went forth to Assur that is to Assyria a country lying neere to Shinar or Chaldea having the name of Assur Thus Nimrod hunted from one land to another increasing his dominion So in the Hebrew is to bee understood to as often elsewhere which the Scripture it selfe sheweth as the house 2 Sam. 6. 10. for unto the house 1 Chron. 13. 13. the land 2 Sam. 10. 2 for unto the land 1 Chron. 19. 2. and many the like Niniveh a great City famous by the preaching of the Prophet Ionas Ion. 1. the citie this is added because Rechoboth signifieth also streets but here it is the name of a city which the Greek and Chaldee versions doe confirme as also Gen. 36. 37. Vers. 13. the Ludims that is Lud and his posterity so after Anam and his posterity For besides the Hebrew forme which is plurall the Greeke by article plainly sheweth them to bee peoples not persons The mans name seemeth to be Lud spoken of in Ezek. 27. 10. and 30. 5. Esay 66. 19. where also Lud the sonne of Sem may be comprehended Gen. 10. 22. and his race the Ludims or Lydians in Ier. 46. 9. Lehabims called Lybians a people in Africa Vers. 14 Philistims or Phylistians a people after much spoken of in Scripture Iudg. 13. and 14. c. These first dwelt with the Caphtorims next mentioned Ier. 47. 4. and were called by their name Deut. 2. 23. and from Caphtor the Lord brought them into Canaan Amos 9. 7. where they remained uncast out of Israel to their great trouble Vers. 15. Sidon of him came the Sidonians and a city in his land was called by his name great Sidon Ios. 11. 8. and 19. 28. a City renowmed also in humane writers for ancientness and fame of the builders thereof Qu. Curtius l. 4. This was after allotted to Aser sonne of Israel though they failed in not casting out the inhabitants Iudg. 1. 31. Cheth of whom came the Chethites or Hittites Gen. 15. 20. Vers. 16. the Iebusite that is as the Chaldee paraphrast expresseth the Iebusites Amorites c. the singular number being put for the plurall as also in Gen. 15. 20. 21. Exod. 3. 8. and 23. 23. and many other places and the Hebrew text confirmeth this as in a Sam. 5. 6.
Papinius Thebaid 7. top of the mountaine Things that were very memorable and significative are often noted in Scripture to be done in mountaines as being conspicuous remarkable and implying high and heavenly mysteries So the Arke of Noe rested on mount Ararat Gen. 8. 4. Abraham sacrificed his sonne on mount Morijah Gen. 22. 2. c. as the Sonne of God was sacrificed on Calvary Luke 23. 33. The Law of Moses was given upon mount Sinai Exod. 19. the Law of Christ came from mount Sion Mic. 4. 1 2. and on a mountaine he preached the Gospell and expounded the Law Matth. 5. 1 c. Ezekiel in a vision was shewed the city called The Lord is there upon a very high mountaine Ezek. 42. c. and 48. 35. Iohn was also shewed the same citie upon a great and high mountaine Rev. 21. 10. c. Moses himselfe on the mountaine of Nebo viewed all the promised land and died there Deut. 34. 1. 5. and was with Christ when he was transfigured and spake of his death upon an high mountaine Mat. 17. 1 2 3. Luke 9. 30 31. and now he was with Aaron at his death and translation of the Priesthood from him unto Eleazar where he also beheld the end of the Leviticall Priesthood a farre off and so the translation of it and of the law thereof unto Christ whose day he desired Hebr. 7. 11 12. Vers. 29. saw that Aaron had given up the ghost seeing is here for perceiving by knowledge and understanding as by the relation of Moses and Eleazar as also that Aaron came not downe with them So Iakob saw that there was corne in Aegypt when he heard thereof Gen. 42. 1. Act. 7. 12. The people saw the voices Exod. 20. 18. and sundry the like Here also they might see the hand of God chastifing their sin upon Aaron who died now not only for his own transgression but for their sakes as Moses after speaketh of himselfe The Lord was wroth with me for your sakes Deut. 3. 26. yet in beholding his Priesthood continued in his son they might also behold Gods mercy towards them in Christ who should perfectly reconcile them unto God when the Priesthood of the Law which now began to die away should utterly be abolished they wept that is they mourned For publike persons the whole congregation mourned as here for Aaron so for the death of his sonnes Levit. 10. 6. and for the death of Moses Deut. 34. 8. thirty daies See the Annotations on Gen. 50. 10. Mourning for the dead is honourable and here the people mourne for Aaron thirty daies whom they had dishonoured by rebelling against him forty yeares So long also they wept for Moses Deut. 34. 8. and it is the lot of many of the servants of God to have more honour after their death than in their life As Mary the sister the prophetesse of Israel died in the first moneth vers 1. so Aaron the high Priest died in the first day of the fifth moneth in the fortieth yeare after their comming out of Aegypt when he was 123. yeares old Numb 33. 38 39. His buriall also though here omitted is spoken of in Deut. 10. 6. CHAP. XXI 1 The Canaanites fight with Israel and captive some of them but Israel by a vow obtaine helpe of God and destroy them and their cities 4 The people murmuring because of their wants in the way are plagued with fiery serpents 7 They repenting are healed by a brasen serpent 10 Sundry journeyes of the Israelites 16 Their song at Beer for water which God gave them 21 They requesting passage thorow the Amorites country are denied it 24 Israel vanquisheth them and Sihon their King and possesseth their cities 27 Proverbs or Prophesies of Sihons overthrow 33 Og King of Basan fighteth against Israel and is also vanquished and Israel possesseth his land ANd the Canaanite the King of Arad which dwelt in the South heard that Israel came the way of the spies and he fought against Israel and tooke captive of them a captivitie And Israel vowed a vow unto Iehovah and said If giving thou wilt give this people into my hand then I will utterly destroy their cities And Iehovah hearkened to the voice of Israel and gave up the Canaanite and they utterly destroyed them and their cities and he called the name of the place Hormah And they journeyed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was shortned because of the way And the people spake against God and against Moses Wherfore have ye brought us up out of Aegypt to die in the wildernesse for there is no bread neither is there water and our soule loatheth this light bread And Iehovah sent among the people fiery serpēts they bit the people much people of Israel died And the people came unto Moses and said We have sinned for we have spoken against Iehovah against thee Pray unto Iehovah that he take away the serpents from us Moses prayed for the people And Iehovah said unto Moses Make thee a fiery serpent and put it upon a pole and it shall be that every one that is bitten when hee looketh upon it shall live And Moses made a serpent of brasse and put it upon a pole and it was that if a serpent had bitten a man when he beheld the serpent of brasse he lived And the sonnes of Israel journeyed and encamped in Oboth And they journeyed from Oboth and encamped in Ije Abarim in the wildernesse which is before Moab toward the Sunne-rising From thence they journeyed and camped in the valley of Zared From thence they journeyed and camped on the other side of Arnō which is in the wildernesse which commeth out of the border of the Amorite for Arnon is the border of Moab betweene Moab and the Amorite Wherefore it is said in the booke of the warres of Iehovah Vaheb in a whirlewind and the brooks of Arnon And the streame of the brookes which declineth to the situation of Ar and leaneth upon the border of Moab And from thence to Beer that is the Well whereof Iehovah said unto Moses Gather together the people and I wil give them water Then sang Israel this song Spring up O Well answer ye unto it The Well the Princes digged it the Nobles of the people delved it with the Law-giver with their staves And from the wildernesse they journeyed to Mattanah And from Mattanah to Nahaliel and from Nahaliel to Bamoth And from Bamoth to the valley which is in the field of Moab the head of Pisgah and it looketh toward Ieshimon And Israel sent messengers unto Sihon King of the Amorites saying Let me passe thorow thy land we will not turne aside into field or into vineyard we will not drinke of the waters of the well we will go in the kings way untill we be past thy border And Sihon would not grant Israel to passe thorow his border
but Sihon gathered together all his people and went out against Israel into the wildernesse and he came to Iahaz and fought against Israel And Israel smote him with the edge of the sword and possessed his land from Arnon unto Iabbok even unto the sons of Ammon for the border of the sons of Ammon was strong And Israel tooke all these cities and Israel dwelt in all the cities of the Amorite in Heshbon and in all the daughters thereof For Heshbon was the citie of Sihon the King of the Amorites and he had fought against the former king of Moab and taken all his land out of his hand even unto Arnon Wherefore they that speake in proverbs say Come into H 〈…〉 bon let the city of Sihon be built and prepared For a fire is gone out from Heshbon a flame from the citie of Sihon it hath consumed Ar of Moab the Lords of the high places of Arnon Woe to thee Moab thou art perished ô people of Chemosh he hath given his sons tâ—at escaped and his daughters into captivity unto Sihon the king of the Amorites And their lamp is perished from Heshbon even unto Dibon and we have laid them waste even unto Nophah which reacheth unto Medeba And Israel dwelt in the land of the Amorite And Moses sent to spie out Iazer and they tooke the daughters thereof and drove out the Amorite that was there And they turned and went up the way of Bashan and Og the king of Bashan went out against them he and all his people to the battell at Edrei And Iehovah said unto Moses Feare him not for into thy hand have I given him and all his people and his land and thou shalt doe unto him as thou diddest unto Sihon king of the Amorites which dwelt in Heshbon And they smote him and his sonnes and all his people untill there was none left him remaining and they possessed his land Annotations KIng of Arad Arad seemeth to be the name of the citie where the King reigned as in Ios. 12. 14. and so the Chaldee here explaineth it in the South the South part in the land of Canaan Numb 33. 40. the way of the spies or the way of Atharim as the Greeke version retaineth the Hebrew name as proper and it might be a way so called and well knowne in that time But the Chaldee translateth it the way of the spies meaning that they came towards Canaan after they had beene turned backe towards the red sea Num. 14. 25. and had beene at Ezion-gaber Num. 33. 35. they returned towards Canaan again along by Edoms coast to come unto the land which the spies had searched Num. 13. a captivity that is some captives or prisoners So captivity is used for captives or people taken in warre in Num. 31. 12. Iudg. 5. 12. 2 Chron. 28. 5. and often as poverty for a company of poore people 2 King 24. 14. and spoile for spoiled people Amos 5. 9. thankesgivings for a company of thanksgivers Neh. 12. 31. and many the like The Canaanites having heard of the overthrow which was given Israel â—8 yeares before Numb 14. 45. and of the hand of God against them so long in the wildernesse were hardned and emboldened to encounter them now when they heard againe of their comming and Satan endevoured hereby to discourage Israel that as their fathers through unbeleefe being afraid entered not into the promised land Deut. 1. 27 32 35. so the children also might be deprived And God for a chastisement of their sins and for the triall of their faith suffereth the enemie at first to prevaile that his people might know that they should not conquer the land by their owne strength or for their owne worthinesse Psal. 44. 3 4. Deut. 9. 4. Vers. 2. vowed a vow calling upon God for helpe and religiously promising to devote unto him their enemies and all their substance See the Annotations on Gen. 28. 20. If giving thou wilt give that is if thou wilt indeed give and it implieth a prayer which often is uttered after this manner as Iabez called on the God of Israel saying If blessing thou wilt blesse me c. 1 Chron. 4. 10. utterly destroy or devote in Greeke anathematize things devoted after this manner the persons were to die their goods confiscate to the Lord Levit 27. 28 29. So when Iericho was devoted the people and beasts were killed the citie burnt the goods carried into the Lords treasury Ios. 6. 17 19 21 24. Vers. 3. hearkned to the voice that is as the Chaldee explaineth it received the prayer of Israel gave up the Canaanite to wit into their hand as the Greeke here repeateth from vers 2. they utterly destroyed Hebr. he utterly destroyed or devoted speaking of Israel as of one body But how could they being so farre off in the wildernesse destroy their cities lying within Canaan Numb 33. 40. into which they came not till after Moses death It seemeth the accomplishment of this vow was performed long after when they were come into the land For the King of Arad is reckoned for one of those that Iosua conquered Ios. 12. 14. See also Judg. 1. 16 17. They now conquered the Canaanites armie that came out against them and devoted the spoiles which they tooke and when their cities came into their possession they utterly destroyed and devoted them and so payed their vow which now they promised he called or they called meaning Israel unlesse it be applied in speciall to Moses The Greeke translateth they called Hormah or Chormah in Greeke Anathema that is Devotement or utter destruction By this name they both set up a memoriall of Gods mercy who gave their enemies into their hand and of their dutie to keepe the vow which they had promised Vers. 4. to compasse the land because Edom had denied them passage thorow it Numb 20. 18 21. by reason whereof their travell was increased soule of the people was shortned or was straitned that is was grieved or discouraged This word when it is applied to the hand signifieth inability as in Numb 11. 23. Esay 37. 27. 2 King 19. 26. unto the soule as in this place it meaneth griefe vexation or discomfort so in Iudg. 16. 16. Samsons soule was shortned that is vexed unto death and in Judg. 10. 16. the Lords soule was shortened that is grieved for the misery of Israel and sometime it is with a kinde of loathing as in Zach. 11. 8. my soule was shortned for them that is loathed them A like phrase is of the shortnesse of the spirit which also signifieth anguish trouble and vexation as in Exod. 6. 6. Iob 21. 4. and want of power as in Asic 2. 7. The Greeke here translateth the people was feeble minded or of small soule or courage because of the way or in the way but In often noteth the cause of a thing as the Lords soule was grieved in that is for or because of the misery of Israel Iudg. 10. 16. or
R of it is taken away The Greeke version favoureth this for it translateth yet they kindled fire upon Moab Vers. 31. the land of the Amorite in Greeke all the cities of the Amorites This countrey which before had been the Moabites was conquered by the Amorites and so became their land and was taken from them by Israel and inhabited as is after shewed in Numb 32. 33 34 c. Vers. 32. Iazer a citie also that had beene sometime the Moabites Ier. 48. 32. but â—ow the Amorites the land about it was goodly pasture ground and was after given to the tribe of Gaâ— Numb 32. 1 3 34 35. daughters that is the townes or villages as the Greeke and Chaldee explaine it see vers 25. Vers. 33. the way of Bashan that is as the Greeke translateth the way which leadeth unto Basan This Basan which the Chaldee calleth Matnan was a goodly soile the pastures nourished strong and fat cattell whereto the Scripture hath often reference as in Deut. 32. 14. A 〈…〉 s 4. 1. Mic. 7. 14. Ierem. 50. 19. Og another King of the Amorites a Giant of great statute See Deut. 3. where this historie is repeated and inlarged Vers. 35. they possessed or they inherited his â—and These countries God gave unto Israel as the first-fruits of their inheritance after their wearisome travels and troubles in the wildernesse by which they were to be encouraged against the residue of their enemies beyond the river as Moses afterward saith Thine eyes have seene all that Iehovah your God hath done unto these two Kings so will Iehovah doe unto all the kingdomes whither thou passest ye shall not feare them for Iehovah your God he will fight for you And Iehovah will doe unto them as hee did to Sihon and to Og Kings of the Amorites and to the land of them whom he destroyed Deut. 3. 21 22. and 31. 4. For which also they were to be thankfull unto God and sing his praises as David after teacheth them saying Confesse ye to Iehovah for he is good for his mercy endureth for ever To him which smote great kings for his mercy endureth for ever And slew famous kings for his mercy endureth for ever Sihon king of the Amorites for his mercie endureth for ever And Og the king of Bashan for his mercie endureth for ever And gave their land for an heritage for his mercie endureth for ever Even an heritage unto Israel his servant for his mercie endureth for ever Psal. 136. 1. 17. 22. CHAP. XXII 〈◊〉 Balak king of Moab sendeth for Balaam a Prophet to curse Israel 8 Balaam consulting with the Lord is forbidden to goe 15 Balak sendeth the second time and Balaam asking againe of the Lord is permitted to goe 22 An Angell would have slaine him If if his asse had not turned aside which dumbe 〈◊〉 speaking with mans voice forbade the Prophets foolishnesse 31 Balaams eyes being opened seeth the Angell confesseth his sinne and offereth to turne 〈◊〉 but is willed to goe forward 36 Balak goeth 〈◊〉 〈◊〉 Balaam and entertaineth him royally ANd the sonnes of Israel set forward and encamped in the plaines of Moab on this side Iordan by Iericho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Balak the sonne of Zippor saw all that Israel had done to the Amorites And Moab was sore afraid of the people because they were many and Moab was irked because of the sonnes of Israel And Moab said unto the Elders of Midian Now will this company lick up all that are round about us as the oxe licketh up the greene grasse of the field And Balak the sonne of Zippor was King of Moab at that time And hee sent messengers unto Balaam the sonne of Beor to Pethor which is by the river of the land of the sonnes of his people to call him saying Behold a people is come out from Egypt behold they cover the eye of the land and they abide over against me Now therefore come I pray thee curse me this people for they are mightier than I peradventure I shall be able to smite them and shall drive them out of the land for I know that he whom thou blessest is blessed and he whom thou cursest is cursed And the Elders of Moab and the Elders of Midian went and divinations in their hand and they came unto Balaam and spake unto him the words of Balak And he said unto them Lodge here 〈◊〉 â—ight and I will bring you word againe as Iehovah shall speake unto me and the Princes of Moab abode with Balaam And God came unto Balaam and said What men are these with thee And Balaam said unto God Balak the sonne of Zippor King of Moab hath sent unto me Behold a people is come out from Egypt and covereth the eie of the land now come curse me them peradventure I shall be able to fight against them and shall drive them out And God said unto Balaam Thou shalt not goe with them thou shalt not curse the people for they are blessed And Balaam â—ose up in the morning and said unto the Princes of Balak Goe you unto your land for Iehovah refuseth to give me leave to go with you And the Princes of Moab rose up and came unto Balak and said Balaam refuseth to come with us And Balak yet againe sent Princes moe and more honorable than they And they came to Balaam and said to him Thus saith Balak the sonne of Zippor Be not thou letted I pray thee from comming unto me For honouring I will honour thee very greatly and whatsoever thou shalt say unto me I will doe come therfore I pray thee curse me this people And Balaam answered and said unto the servants of Balak If Balak would give me his house full of silver and gold I cannot goe beyond the mouth of Iehovah my God to doe lesse or more And now I pray you tarry you also here this night that I may know what Iehovah will speake unto me more And God came unto Balaam by night and said unto him If the men be come to call thee rise up goe with them but yet the word which I shall speake unto thee that shalt thou doe And Balaam rose up in the morning and sadled his Asse and went with the Princes of Moab And Gods anger was kindled because hee went and the Angell of Iehovah see himselfe in the way for an adversarie against him and hee was riding upon his Asse and two of his young men were with him And the Asse saw the Angell of Iehovah standing in the way his sword drawne in his hand and the Asse turned aside out of the way and went into the field and Balaam smote the Asse to turne her into the way And the Angell of Iehovah stood in a path of the vineyards a wall being on this side and a wall on that side And the Asse saw the Angell of Iehovah and shee thrust her selfe unto the wall and thrust Balaams foot against the wall and he smote her againe
they were numbred to make atonement for their soules Exod. 30. 15 16. CHAP. XXXII 1 The Reubenites and Gadites sue for their inheritance on that side Iordan 6 Moses reproveth them 16 They offer him conditions to his content 28 Moses commandeth Eleazar and Iosua to give them that inheritance when they had performed the conditions 31 The Gadites and Reubenites promise againe to performe them 33 Moses assigneth them the land 34 They build fenced cities for their wives and children and folds for their cattell 39 The sons of Manasses conquer the Amorites in Gilead and have it and the villages thereof given them by Moses for a possession NOw the sonnes of Reuben and the sonnes of Gad had a very great multitude of cattell and they saw the land of Iazer and the land of Gilead and behold the place was a place for cattell And the sonnes of Gad and the sonnes of Reuben came and said unto Moses and unto Eleazar the Priest and unto the Princes of the Congregation saying Ataroth and Dibon and Iazer and Nimrah and Heshbon and Elealeh and Shebam and Nebo and Beon The land which Iehovah smote before the Congregation of Israel is a land for cattell and thy servants have cattell And they said If we have found grace in thine eyes let this land be given unto thy servants for a possession bring us not over Iordan And Moses said unto the sonnes of Gad and to the sonnes of Reben Shall your brethren goe to warre and shall you sit here And wherfore break ye the heart of the sons of Israel from going over into the land w ch Iehovah hath given them Thus did your fathers when I sent them from Kadesh-barnea to see the land For they went up into the land of Eshcol and saw the land and brake the heart of the sonnes of Israel that they should not goe into the land which Iehouah had given them And Iehovahs anger was kindled in that day and he sware saying If the men that came up out of Egypt from twenty yeares old and upward shall see the land which I sware unto Abraham unto Isaak and unto Iakob because they have not followed mee fully Save Caleb the sonne of Iephunneh the Kenizite and Iosua the sonne of Nun for because they have followed Iehovah fully And Iehovahs anger was kindled against Israel and hee made them wander in the wildernesse fortie yeares untill all the generation was consumed that had done evill in the eyes of Iehovah And behold ye are risen up in your fathers sted an increase of sinfull men to augment yet the burning anger of Iehovah against Israel For if yee turne away from after him then will he yet againe leave them in the wildernesse and yee shall destroy all this people And they came neere unto him and said We will build sheep-folds here for our cattell and cities for our little ones But wee our selves will goe ready armed before the sonnes of Israel untill that we have brought them unto their place and our little ones shall dwell in the fenced cities because of the Inhabitants of the land Wee will not returne unto our houses untill the sonnes of Israel have inherited every man his inheritance For we will not inherit with them on yonder side Iordan and forward because our inheritance is come unto us on this side Iordan Eastward And Moses said unto them If ye will doe this thing if ye will goe armed before Iehovah to warre And will goe all of you armed over Iordan before Iehovah untill he have driven out his enemies from before him When the land is subdued before Iehovah then afterward yee shall returne and ye shall be guiltlesse before Iehovah and before Israel and this land shall be yours for a possession before Iehovah But if ye will not doe so behold you have sinned against Iehovah and know ye your sinne which will find you out Build ye cities for your little ones and folds for your sheepe and doe that which hath proceeded out of your mouth And the sonnes of Gad and tâ—e sonnes of Reuben said unto Moses saying Thy servants will doe as my lord commandeth Our little ones our wives our flocks and all our cattell shall bee there in the cities of Gilead But thy servants will passe over every one armed for warre before Iehovah to battell as my lord speaketh So concerning them Moses commanded Eleazar the Priest and Iosua the sonne of Nun and the heads of the fathers of the tribes of the sonnes of Israel And Moses said unto them If the sonnes of Gad and the sonnes of Reuben will passe with you over Iordan every man armed to battell before Iehovah and the land shall be subdued before you then yee shall give unto them the land of Gilead for a possession But if they will not passe over with you armed then they shall have possessions among you in the land of Canaan And the sonnes of Gad and the sonnes of Reuben answered saying As Iehovah hath spoken unto thy servants so will I doe We will passe over armed before Iehovah into the land of Canaan and the possession of our inheritance on this side Iordan shall bee ours And Moses gave unto them unto the sonnes of Gad and unto the sonnes of Reuben and unto halfe the tribe of Manasses the sonne of Ioseph the kingdome of Sihon king of the Amotites and the kingdome of Og king of Bashan the land with the cities thereof in the coasts the cities of the land round about And the sonnes of Gad built Dibon and Ataroth and Aroer And Atroth Shophan and Iazer and Iogbehah And Beth-Nimrah and Beth-Haran fenced cities and folds for sheepe And the sonnes of Reuben built Heshbon and Elealeh and Kirjathaim And Nebo and Baal-Meon the names being changed and Sibmah and they called by names the names of the cities which they builded And the sonnes of Machir the sonne of Manasses went to Gilead and tooke it and dispossessed the Amorite w ch was in it And Moses gave Gilead unto Machir the sonne of Manasses and he dwelt therein And Iair the sonne of Manasses went and tooke the villages and called them the villages of Iair And Nobah went and tooke Kenath and the daughters thereof and hee called it Nobah after his owne name Annotations REuben he was Israels first-borne of his wife Leah Gen. 29. 32. and Gad was the first sonne of Zilpah Leahs handmaid Gen. 30. 10. 11. To these are added some of the sonnes of Manasses vers 39. c. who was the sonne of Ioseph the eldest sonne of Israel by his wife Rachel Gen. 30. 22. 24. Iazer a citie taken a while before from the Amorites Num. 21. 32. Gilead in Greeke Galaad a mountaine also of the Amorites which had many cities halfe that mount was given to the sonnes of God the other halfe to the sonne of Manasses vers 40. Deut. 3. 12 13. Ios. 13. 24. 25. 31. a place for cattell that is meet to seed and
against so many and mightie enemies leaving their weake families behind them unto the Lords protection And that they would thus doe freely without any further benefit to themselves resting contented with their portion now allotted them Wherefore Moses changing his minde yeelded to their request upon the performance of these conditions vers 20. c. Vers. 20. this thing Hebr. this word in Greeke according to this word before Iehovah the Chaldee explaineth it here and in ver 21. and in Ios. 4. 13. before the people of the LORD So the helpe of the LORD in Iudg. 5. 23. is in Chaldee the helpe of the people of the LORD See the notes on Num. 31. 3. Vers. 21. all of you armed or every armed man of you Thus things are carried betweene Moses and them as if the land should be conquered by force of armes but it was lest they should tempt God by neglect of the meanes and that under this war-fare the good fight of faith might be fought of Israel For though they were all bound by their promise to aid their brethren yet Iosua tooke not all but a competent number of them namely about fortie thousand Ios. 4. 12 13. which were much fewer than all the men of war in the two tribes of Reuben and Gad and the halfe tribe of Manasses as appeareth by the last muster in Num. 26. 2. 7. 18. 34. It seemeth the residue were left behind to keepe their countrey and families or God would not have all to goe to warre that the victory might appeare to be his as the Church after acknowledgeth to his praise in Psal. 44. 2 3 4. c. and lest Israel should vaunt themselves against him saying Mine owne hand hath saved mee as in Iudg. 7. 2. Vers. 22. before Iehovah in Chaldee before the people of the LORD as in vers 20. So againe in vers 27. and 29. and 32. guiltlesse before Iehovah or from Iehovah and from Israel that is innocent and free from being punished by the Lord and his people So in 2 Sam. 3. 28. a possession before Iehovah Hereby is signified the Lords approbation and so their just possession of the countrey as being given them not by Moses only as in vers 33. but by the Lord as he after saith Iehovah your God hath given you this land to possesse it Deut 3. 18. Vers. 23. sinned against Iehovah or unto Iehovah which the Greek and Chaldee translate before the Lord. your sinne hereby may be meant both the guiltinesse and the punishment see the notes on Levit. 22. 9. which will find you or that it will find you out that is will come upon you being referred to punishment see Gen. 44. 34. The Greeke translateth and yee shall know your sin when evills shall overtake or come upon you So the people acknowledge in their afflictions Our sinnes testifie against us for our transgressions are with us and our iniquities we know them Esay 59. 12. Vers. 25. said Hebr. he said signifying their joint consent to speake as one man in this repetition of their promise Vers. 29. then ye shall give Moses giveth them not the inheritance but upon condition if they with their brethren should subdue the land which was not done under his ministery but under Eleazar and Iosua the types of Christ. A figure that the Law should make nothing perfect but the bringing in of a better hope Heb. 7. 19. Vers. 32. shall be ours or that it may be ours Heb. with us that is remaine with us as our owne So in Plsal 12. 5. our lips are with us that is are ours Vers. 33. halfe the tribe of Manasses There is no mention of these before among them that sued for in heritance but because the sonnes of Manasses shewed their faith and valour in conquering Gilead vers 39. therefore the Lord by Moses giveth them a possession there And of Machir the sonne of Manasses it is said Because he was a man of warre therefore he had Gilead and Bashan Ios. 17. 1. This halfe tribe had also their inheritance given them upon like condition as the former two tribes Ios. 4. 12. with the cities thereof in the coasts or as the Greeke translateth and the cities with the coasts thereof The Hebrew preposition Lamed is often in Greeke translated and with good sense as in Gen. 1. 6. and 2. 3. Exod. 17. 10. Levit. 8. 12. and 16. 21. Num. 9. 15. and 33. 2. Vers. 34. built Dibon that is repaired and fortified these cities which had beene partly ruined before in the conquest or fallen into decay So in ver 37. Vers. 38. the names being changed or being turned in name which seemeth to be in respect of the former idolatry whereto by name they were dedicate for Nebo and Baal were the names of false gods Esay 46. 1. Iudg. 6. 31. which the Lord would not have to be mentioned Exod. 23. 13. And thus the Hebrewes as Sol. Iarchi here explaine it saying They were idolatrous names and the Amorites had called their cities by the names of their idols but the sonnes of Reuben turned their name to other names they called by names that is by other names for the cause fore-mentioned the Greeke translateth they named by their names so it accordeth with vers 42. where Nobah having taken Kenath called it Nobah by his owne name Vers. 40. gave Gilead to wit halfe of mount Gilead for the other halfe was given to the sonnes of Reuben and Gad Deut. 3. 12 13. unto Ma 〈…〉 Seeing Machir was the first-borne of Manasses Ios. 17. 1. and Machirs sonnes were borne upon Iosephs knees Gen. 50. 23. it is not likely that Machir himselfe was now alive but that his posteritie are called here by their fathers name and this is usuall thorowout the Scriptures to give the fathers name unto the children Vers. 41. Iair the sonne of Manasses Iair was the sonne of Hezron the sonne of Iudah by the fathers side and the sonne of Machir the sonne of Manasses by his mother 1 Chron. 2. 21 22. and taking these villages with the other Manassites he is here reckoned of that tribe So elsewhere some of the Priests are called the sonnes of Barzillai which tooke a wife of the daughters of Barzillai the Gileadite and was called after their name Ezr. 2. 61. the villages of Iair in Hebrew Havoth Iair There was also one Iair sonne of Segub who had three and twenty cities in the land of Gilead 1 Chro. 2. 22. and another Iair of the tribe of Manasses who was Iudge of Israel twentie yeares he had thirty sonnes and they had thirtie cities in the land of Gilead which were also called Havoth Iair Iudg. 10. 3 4. Vers. 42. the daughters that is the townes or villages as is noted on Num. 21. 25. So againe in 1 Chron. 2. 23. These two tribes and an halfe as they were the first of all Israel that had their inheritance assigned them so were they of the first that for
of him Aaron and of him Eleazar 1 Chron. 6. 1 2 3. Vers. 18. one Prince one Prince of a tribe that is of every tribe one Prince See the like phrase in Numb 13. 2. and 17. 6. Ios. 3. 12. and 4. 2. 4. to divide the land by inheritance or to inherit the land as the Hebrew properly and usually signifieth and this latter some of the Hebrewes as larchi and Kimchi do retaine expounding it of the Princes who in stead of the people and as their tutors and governours first tooke the possession in the name of their tribes and after distributed it unto them by their families But the Chaldee here and againe in Ios. 19. 49. where the like phrase is also used both the Chaldee and Greeke doe there translate it cause to inherit or divide by inheritance and so Moses explaineth it in vers 29. Vers. 19. Caleb he was one of the Spies sent to view the land of whom see Num. 13. 7 31. and 14. 24. Ios. 14. 6. c. Vers. 20. Samuel or Shemuel the notation of which name see in 1 Sam. 1. 20. The Greeke calleth him Salamiel by a mistaking from Num. 1. 6. Ammihud in Greeke Semioud so in Numb 1. 10. Vers. 21. Elidad in Greeke Eldas the sonne of Chaslon Vers. 22. Bukki in Greeke Bokkâ—r sonne of Iekli Vers. 23. Hanniel in Greeke Aniel sonne of Sâ—â—phid Vers. 24. Kemuel in Greeke Kamouel sonne of Saphtan Vers. 25. Parnach or Pharnach in Greeke Charnach Vers. 26. Paltiel or Phaltiel in Greeke Phantiel sonne of Oza Vers. 27. Ahihud or Achihud in Greeke Achiod sonne of Selemi Vers. 28. Pedahel in Greeke Phadiel Observe here the order of the tribes as they were named with their Princes 1. Iudah 2. Si 〈…〉 3. Benjamin 4. Dan 5. Manasses 6. Ephraim 7. Zabulon 8. Issachar 9. Aser 10. Naphtali This order agreeth not with that in Numb 1. nor with that in Numb 7. nor in Numb 26. nor any before set downe but is thus disposed by Gods wisdome and providence before hand as they did after inherit the land Iudah is first having the first lot and he dwelt in the South part of the land Ios. 15. 1 c. Simeon is next him because his inheritance was within the inheritance of the sons of Iudah Ios. 19. 1. The next was Benjamin who had his lot by Iudah betweene the sons of Iudah and the sons of Ioseph Ios. 18. 11. The fourth was Dan for his lot â—ell by Benjamins westward in the Philistines country as is to be seene by his cities in Ios. 19. 40 41 c. Then Manasses and by him Ephraim his brother whose inheritances were behind Bejamins as before is noted Ios. 16. and 17. Next them dwelt Zabulon and Issachar of whose lots see Ios. 19. 10. 17. Last of all dwelt Aser and Naphtali in the North parts of Canaan of whose lots see Ios. 19. 24. 32 c. And as when they encamped about Gods Tabernacle they were ordered according to their brotherhoods as is noted on Numb 2. so in the dividing and inheriting of the land we may see the like For Iudah and Simeon both sonnes of Leah dwelt abrest one by another Benjamin of Rachel and Dan of Rachels maid dwelt next abrest Manasses and Ephraim both sons of Ioseph by his mother Rachel had the next place one by another Zabulon and Issachar who dwelt next together were both sonnes of Leah So the last paire were Aser of Leahs maid and Naphtali of Rachels maid Thus God in nominating the Princes that should divide the land foresignified the manner of their possession and that they should be seated to dwell as bre 〈…〉 together in unity for the mutuall helpe and comfort one of another as is noted of the first two Iudah and Simeon who joyned together in warre against the Canaanites Iudg. 1. 1 2 3. Vers. 29. to divide the inheritance unto or to give the sonnes of Israel inheritance According to this commandement so was it fulfilled by Eleazar the Priest and Iosua the sonne of Nun and the beads of the fathers of the tribes of the sons of Israel who divided the inheritance unto the people by lot in Shiloh before the LORD at the doore of the Tabernacle of the Congregation Ios. 19. 51. CHAP. XXXV 1 The Lord commandeth Israel to give eight and fortie cities for the Levites with their suburbs and measure thereof 6 Six of them are to be cities of refâ—gâ— 9 The lawes of murder when the man-slayer might have the benefit of the cities of refuge and when he must be put to death 31 No ransome might be taken for the murderer that was worthy of death ANd Iehovah spake unto Moses in the plaines of Moab by Iordan neere Iericho saying Command the sons of Israel that they give unto the Levites of the inheritance of their possession cities to dwell in and suburbs to the cities round about them shall yee give unto the Levites And the cities shall be for them to dwell in and the suburbs of them shall be for their cattell and for their goods and for all their beasts And the suburbs of the cities which yee shall give unto the Levites shall be from the wall of the citie and outward a thousand cubits round about And ye shall measure from without the citie on the East-side two thousand cubits and on the South-side two thousand cubits and on the Sea-side two thousand cubits and on the North-side two thousand cubits and the citie shall be in the midst this shall be to them the suburbs of the cities And the cities which yee shall give unto the Levites shall be the six cities of refuge which ye shall give for the man-slayer to flee thither and above them yee shall give fortie and two cities All the cities which ye shall give unto the Levites shall be forty and eight cities them and their suburbs And the cities which ye shall give for the possession of the sons of Israel from them that have many ye shall give many and from them that have few ye shall give few every man according to his inheritance which they inherit hee shall give of his cities unto the Levites And Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them When ye be come over Iordan into the land of Canaan Then ye shall appoint for you cities cities of refuge shal they be for you that the man-slayer may flee thither which smiteth a soule by errour And the cities shall be unto you for refuge from the avenger that the man-slayer die not untill he stand before the Congregation for judgement And the cities which ye shall give the six cities of refuge shall be for you Three cities ye shall give on this side Iordan and three cities shall yee give in the land of Canaan cities of refuge shall they be For the sonnes of Israel and for the stranger and for the sojourner among them shall these six cities be for a refuge
translateth it Rabbah was the chiefe City of the Ammonites their royall City 2 Sam. 12. 26. The Greeke here translateth it the chiefe of a man which ordinarily is a foot and a halfe but the Chaldee here translateth it the cubit of the King Vers. 12. Reubenites Hebr. the Reubenite which the Chaldee expoundeth the tribe of Reuben so vers 16. Of this gift see Num. 32. 1. c. Vers. 13. of Manasses for conquering the Amorites there Num. 32. 39 40. Argob this the Chaldee calleth Tracona Basan in Chaldee Matnan Giants in Hebrew Rephaim which the Chaldee expoundeth Mighties Vers. 14. Basan Chavoth Iair the Chaldee saith Matnan the townes of Iair see Numb 32. 41. Vers. 15. Gilead in Greeke Galaad that is the rest of Galaad as vers 13. Vers. 17. Chinnereth or Kinnereth as the Greek writeth it which the Chaldee calleth Ginnosar in the new Testament Gennesaret Matt. 14. 34. see the notes on Numb 34. 11. sea of salt or salt sea see Gen. 14. 3. Ashdoth Pisgah in Greek Asedoth Phasga by interpretation the Streames or Sheddings-out that is the Springs of Pisgah or of the hill and so the Chaldee translateth it The shedding or powring-out of the waters of Ramatha Pisgah is a hill mentioned after in vers 27. and Ashdoth pisgah was afterward the name of a city there adjoyning in Reubens land Ios. 13. 20. So Ios. 12. 3. Vers. 18. you hee speaketh to the Reubenites and the rest on this side Iordan see Num. 32. 20. c. sonnes of power or sonnes of valour that is able and valiant men as in 2 Sam. 13. 28. bee yee sonnes of valour that is bee valiant men so in 2 King 2. 16. 1 Chron. 5. 18. The Greeke here expounds it every prudent man the Chaldee all armed men of the armie Vers. 21. Iosua in Greeke Iesus see Num. 27. 18. c. so will Iehovah doe The examples of Gods former mercies serve for the encouragement and strengthning of the faith of his people in the like or greater trialls that may follow such use also David made 1 Sam. 17. 36 37. and Paul 2 Tim. 4. 17 18. Vers. 22. he fighteth or he it is that sighteth or as the Greeke translateth will sight The Chaldee for Hee saith his Word As Moses here encouraged Iesus the sonne of Nun to fight the Lords battels in Canaan so Moses and Elias talking with Iesus the Sonne of God told him of his departing which hee should accomplish at Ierusalem Luk. 9. 30 31. at what time this figure was fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 45 Lecture of the Law see Gen. 6. 9. Verse 23. I besought Iehovah for grace or I supplicated for grace unto Iehovah Here Moses repeaâ—ing his earnest praier to goe into the land and Gods deniall of his request sheweth how greatly the peoples sinne and his owne displeased the Lord Num 20. Verse 24 Lord Iehovah or Lord God the Greeke hath Lord Lord See Gen. 15. 2. for what God meaning there is none The Chaldee turneth it thus That thou art God whose glorious habitation is in the heavens above and thou rulest in the earth beneath and there is note that can doe according to thy workes powerfull acts Hebr. powers whereby powerfull and mighty workes are often meant as Psal. 106. 2. and 145. 4. Matt. 7. 22. 2 Cor. 12. 12. Gal. 3. 5. Verse 25. mountaine that is mountainy countrey see Exod. 15. 17. Lebanon in Greeke Antiliâ—anon in Chaldee the house of the sanctuary because the Temple was built of the Cedars that grew on mount Lebanon 1 King 5. 6 14. So the Temple is called Lebanon in Zach. 11. 1. But that seemeth not to be meant here but rather the mount Lebanon in the north part of the Land which was both an high and fragrant mountaine with sweet and goodly trees growing thereon whereto the Scripture hath reference in Song 4. 11. This great desire Moses had because of the promises which God had made to Israel to bee accomplished in that land the figure of our heavenly heritage Verse 26. for your sakes for they rebelling grieved Moses and caused him to sinne for which this wrath came upon him Num. 20. 3. 12. Psal. 106. 32 33. And the Lord sware that Moses therfore should not come into Canaan Deut. 4. 21. which oath Moses though he repented and intreated for grace could not get reversed for when the Lord sweareth he repenteth not afterward Psal. 110. 4. would not heare me Hebr. heard meâ— not or he arkened not unto me whereby Gods will is signified as David removed not the Arke 1 Chron. 13. 13 that is would not remove the Arke 2 Sam. 6. 10. for If wee aske any thing according to his will be heareth us 1 Ioh. 5. 14. Vers. 27. Pisgah the Greeke here translateth of the hewen hill because it seemeth they used to hewstones out of it as they did out of other mounts 2 Châ—â—â— 2. 18. The Chaldee of the height calleth it Ramatha see Deut. 34. 1. Seaward that is We stward as the Chaldee expresseth As the Fathers saw the promises a far off and bâ—leaved Heb. 11. 13. so Moses a â—arre off vieweth the promised Land and is comforted see Deut. 34. 1. 4. Vers. 28. Iosua or Iesus as vers 21. As Iesus not Moses bringeth Israel into the promised land So the Gospell of Iesus not the Law of Moses bringeth us into the kingdome of heaven Ioh. 1. 17. Gal. 2. 16. and 3. 12 13 24. So it is said of the Tabernacle that it was brought in with Iesus into the possession of the Gentiles Act. 7. 45. Verse 29. Beth-peor in Greeke the house of Phogor an Idol temple on the mount Peor where Baal-peor was worshipped see Num. 23. 28. and 25. 〈◊〉 Deut. 4 3. CHAP. IIII. 1 An exhortation to obedience unto the Law 6 because of the wisdome and righteousnesse 9 and the miraculous giving of the same 15 Against Images and worshipping of Creatures 25 which prevoke Gods anger and cause mens destruction 29. unlesse they repent and so finde mercy with the Lord. 32 No people like Israel who heard God speake and saw his wonders 37 and were his beloved and chosen 41 Moses appointeth three Cities of refuge on the out side of Iordan AND now Israel hearken thou unto the statutes and unto the judgments which I teach you for to doe that ye may live and goe in and possesse the land which Iehovah the God of your fathers giveth you Ye shall not adde unto the word which I command you neither shall yee diminish from it for to keepe the commandements of Iehovah your God which I command you Your eies have seene that which Iehovah did because of Baal-peor for every man which went after Baal-peor Iehovah thy God hath destroyed him from the middest of thee But yee that did cleave unto Iehovah your God are alive all of you this day Behold I have taught you statutes and judgments as Iehovah my God
or inherit the land a figure of the kingdome of Gods grace and glory which the righteous shall possesse by inheritance Esay 60. 21. and 65. 9. Vers. 9. and honey which signified the great fertility of that land and figured out spirituall graces and comforts as is noted on Exod. 3. 8. Vers. 10. thou sowedst and so all the inhabitants as the Greeke translateth they sâ—w In Egypt from whence Israel came they had no raine but by the over-flowing of the river Nilus the land was watered and by the labour of the husbandman beckes were derived to moysten the ground And that there they had no raine is testified both by the Prophets Zach. 14. 18. and by humane histories Pomp. Mela li. 1. Herodotus in Euterpe Nec pluvio supplicat herba Iovi Tibul. lib. 1. Eleg. 8. with thy foot that is with thy diligent labour signified sometime by the hand Psal. 128. 2. sometime by the foot as Gen. 30. 30. This condition of the land of Egypt the house of bondage figured the estate of men naturally corrupted which they labour to releeve by their own works and with the muddy waters which are from beneath proceeding from earthly wisedome and carnall understanding 1 Cor. 1. 20 31. and 2. 4. 5. Ezek. 34. 19. Ier. 2. 13. Verse 11. mountaines c. hereby is meant the commodious healthfull and pleasant situation of the land farre exceeding Egypt Wherefore sometime the whole land is signified under the name of a mountaine Exod. 15. 17. And because it was hills and vallies it could not be watered with the over-flowing of any river as Egypt which was a plaine but must otherwise bee moystened with the raine of heaven or else remaine barren and fruitlesse the raine this as it is most kinde causeth the earth to be fruitfull in nature so it figured heavenly graces the doctrine of Gods word spirit wherewith the soules of men are made fruitfull in good works Esay 45. 8. Mica 5. 7. See the notes on Gen. 27. 28. Deut. 32. 2. The want of raine is on the contrary a signe of curse Zach. 14. 17 18. Rev. 11. 6. Vers. 12. careth for Hebr. seeketh that is carefully seeth unto it and as the Greeke translateth visiteth According to this phrase Sion is called a citie sought that is cared for or regarded and not forsaken Esay 62. 12. And of Gods gracious providence towards the land of Israel David singeth how the Lord visited the land and plenteously moystened it very much enriched it softned it with showers blessed the bud of it crowned the yeere of his goodnesse and his pathes the clouds dropped fatnesse Psal. 65. 10 11 12. the eyes this also signifieth Gods care and providence for good as in the like speeches Ier. 40. 4. Ezra 5. 5. Psal. 34. 16. Though Gods providence be towards all peoples and hee giveth to all life and breath and all things Acts 17. 25. doing good giving us raine from heaven and fruitfull seasons Acts 14. 17. causing it to raine on the earth where no man is on the wildernesse wherein there is no man Iob 38. 26. yet other peoples have not the word and promise of God whereon to depend as Israel had whereby they might live not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. Vers. 13. if hearkening yee shall hearken that is if yee shall diligently hearken and obey This passage of Scripture following the Iewes read daily in their families as is noted on Deut. 6. 4. Vers. 14. the first raine c. or the early raine Twise in a yeere there fell store of raine in Israel in the beginning of the yeere about September or October and halfe a yeere after which was in Abib or March which ecclesiastically began the yeere unto Israel as is noted on Exod 12. 2. whereupon it is called the latter raine in the first moneth Ioâ—l 2. 23. The first raine fell after the â—owing of their corne that it might take rooting in the earth the latter raine was a little before harvest that the eare might be full Of these the Scriptures sundry times speake but so as that they depended upon God to whom Israel should obey and of whom they should aske raine in the time of the latter raine Zach. 10. 1. and then hee would come unto them with his blessings as the raine as the latter and former raine unto the earth Hosea 6. 3. So for the fruits the husbandman waited and had long patience untill hee received the early raine and the latter raine I am 5. 7. Which raine as it figured heavenly blessings in Christ Deut. 32. 2. Psal. 72. 6. so they led Israel to the feare of God but when they revolted from him they said not in their heart Let us now feare the Lord our God that giveth raine both the former and the latter raine in his season Ier. 5. 24. If these raines were seasonable and moderate the land was fruitfull as Moses in the next words sheweth if they failed then the drought as â—ire devoured the pastures if they fell immoderately the graines rotted under their clods Ioel 1. 19 17. new oyle These three were for the use of man and the grasse after mentioned for beasts as David also sheweth in Psal. 104. 13 14 15. By these earthly promises God drew his people to obedience but David had more gladnesse in his heart in the light of the Lords countenance than when corne and wine increased Psal. 4. 6 7. Vers. 16. deceived or inticed and drawen away by riches pleasures or false perswasions of which Iob saith If my heart hath beene secretly inticed or deceived Iob 31. 27. other gods that is Idols falsly reputed Gods so the Chaldee translateth Idols or Errours of the peoples Vers. 17. shut-up the heavens this phrase is used both for restraining the naturall raine for mens sins 1 Kings 8. 35. and the spirituall raine of Gods word and blessings Revel 11. 6. perish quickly or speedily suddenly The wicked heathens God suffered with much patience and would not have them destroyed suddenly Deut. 7. 22. but his owne people are threatned for their sinnes to perish suddenly for judgement must beginne at the house of God 1 Pet. 4. 17. he warneth his Church to repent c. or else he will come unto her quickly Revel 2. 5. Vers. 18. phylacteries or frontlets written in parchments and tyed to the forehead as the former were to the hand or arme of these see the annotations on Exod. 13. 9. 16. and Deut. 6. 4 8. Vers. 19. teach them your children cause your children Hebr. your sonnes to Iearne them this explaineth the former precept Thou shalt whet them on thy children Deut. 6. 7. Abraham the father of the faithfull is commended for this that he would command his children and his honshold after him to keepe the way of the LORD Gen. 18. 19. and Solomons parents taught him the Law Prov. 4. 3 4. and 31.
presence or Majestie Vers. 12. and thou shalt and may here imply the reason therefore thou shalt observe For they came out of Egypt to keepe a feast to the Lord in the wildernesse Exod. 5. 1 3. which they kept at mount Sinai where the Law was given at this time of Pentecost or of Weekes Exod. 19. 1. 11. and 24. 5. 11. In memoriall whereof this day was kept holy every yeere And when they were come into Canaan they brought two loaves of the first-fruits of their wheat harvest with many sacrifices unto them adjoyned Lev. 23. 17. 20. which increased the solemnity Last of all the Law of Christ was given by the Spirit in fiery tongues to his Apostles on this festivall day Act. 2. Vers. 13. Boothes or Tabernacles made with the boughes of trees Lev. 23. 34 40. See the Annotations there of thy floore and of thy winepresse that is thy fruits the corne which is threshed in the floore and the wine pressed out of the fat therfore it is called the feast of ingathering in the going out of the yeere when thou gatherest in thy labours out of the field Exod. 23. 16. Ver. 14. rejoyce in thy feast this is meant both of inward joy for the mercies of God past present to come by Christ and of outward manifestation of their joy by sacrifices of thanksgiving unto God and holy banquetting with the poore and ministers of the Lord as after he commandeth Verse 15. keepe a feast by offering of sacrifices in thankfulnesse to God for his blessings upon them and their land surely joyfull or onely joyfull with spirituall mirth serving the Lord. So the Apostle saith Rejoyce in the Lord alwaies againe I say rejoyce Phil. 4. 4. Vers. 16. Three times the times before and after mentioned the Passeover or vnleavened cakes the Feast of Weekes or Pentecost and the Feast of Boothes or Tabernacles see Exod. 23. 14. 17. and 34. 22 23. Of the speciall sacrifices of these Feasts see Levit. 23. and Numb 28. and 29. chapt he shall not appeare that is no man of Israel the Greeke saith as before thou shalt not appeare in Exod. 23. 15. it was said they shall not appeare before me emptie Thus here are three things required appearing keeping a feast vers 15. and rejoycing vers 14. every of which implied a sacrifice as is noted on Exod. 23. 15. Vers. 17. according to the gift of his hand that is Let every man appeare with a gift or oblation as he is willing and his hand can give which the Greeke explaineth Every one according to the ability of your hands Here beginneth the 48. section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Law See Genes 6. 9. and 28. 10. Vers. 18. Iudges and Officers in Chaldee Iudges and Avengers These were to judge causes and to execute the judgements the Officers are called in Hebrew Shotrim in Greeke Grammateis and Grammatoeisagogeis that is Scribes and as Hierom calleth them in Latine Masters Their worke was to speake and proclaime unto the people what they ought to doe Deut. 20. 5. 9. Ios. 1. 10 11. and 3. 2 3. and as the Hebrewes generally hold to see good orders kept lawes executed malefactors punished and the like Therefore they carried rods and weapons to execute justice as Praetors and Lictors in the ancient Romane Common-wealth and as Sheriffes and Constables in England There were both Iudges and Officers of all tribes and of the Levites 1 Chron. 23. 4. The Officers Shotrim had staves and whips and they stood before the Iudges and went about in the streets and into shops for to looke to right weights and measures and to smite all that did wrong and all that they did was by the mouth or commandement of the Iudges And in whomsoever they saw any foule matter they brought him to the Iudgement Hall where he was judged according to his wickednesse Maimony in Sanhedrin cha 1. sect 1. shalt thou give that is shalt make or constitute as the Greeke translateth The manner of making them is shewed in Deut. 1. 13 15. and what manner of persons were to be chosen is declared on Exod. 18. 21. thy gates the Greeke and Chaldee expound it thy cities But according to the bignesse of every citie so they appointed in Israel Courts of judgement the Hebrewes reckon three 1 The great Court in the Sanctuary called the great Synedrion where they set seventy Iudges and one as in Numb 11. 16. c. where seventy were added unto Moses 2 The Court of three and twenty of which they say there were two about the Temple the one at the Court-doore of the Sanctuary and the other at the doore of the mountaine of the Temple And in every citie of Israel wherein were 120. men or moe the lesser Synedrion of 23. sate in the gate of the citie 3 A citie wherein there were not 120. men they set therein three Iudges for there is no Court of lesse than three as Maimony sheweth in Sanhedrin ch 1. sect 3 4. giveth unto thee so within their owne Land Israel had this charge but not without the same as when they were dispersed into other nations Wee are not bound say they to constitute Iudgement Hâ—lls or Courts in every countrey and in everie citie but in the land of Israel onely c. as it is said in all thy gates which the Lord thy God giveth unto thee Maimony in Sanhedrin chap. 1. sect 2. judgement of justice that is as the Greeke translateth it just judgement which is when there is an equall and indifferent course of proceeding when the truth of the cause is discerned and when judgment passeth according to the Law Psal. 82. and 58. 2 3. So Christ saith Iudge not according to the appearance but judge just judgement Ioh. 7. 24. The Hebrewes say that the justice of judgement is an equality towards both parties in every matter that they let not the one speake so much as he seeth needfull and say to the other Be briefe in your speech and that they shew not a friendly countenance to the one and speake gently to him and frowne upon the other and speake roughly unto him That the one doe not sit and the other stand but both of them stand or if the Iudges please that they both sit and that the one sit not on high and the other below but one besides another It is unlawfull for the Iudge to heare the words of one of the parties before his fellow be come or out of the presence of his fellow and so the one partie is to be admonished that he relate not his cause to the Iudge before his fellow the other party be come c. Maim in Sanhedrin ch 21. Vers. 19. not wrest judgement not decline or pervert turne aside judgement not give wrong judgement for any cause as did Samuels sonnes who turned aside after lucre and tooke bribes and wrested or perverted judgement 1 Sam. 8. 3. See Deut. 24. 17. respect persons or
truth concerning Christ Ioh. 1. 15. and 5. 33. Hee was also approved of God among them by miracles wonders and signes Act. 2. 22. so that the workes which the Father gave him to finish which also he did they bare witnesse of him and the Father himselfe bare witnesse of him Ioh. 5. 36 37. yet they like an evill and adulterous generation condemned by these their owne canons beleeved not in him but tempted God and sought after a signe Mat. 12. 38 39. and though the men which saw his miracles said This is of a truth that Prophet which should come into the world Ioh. 6. 14. yet that faithlesse generation beleeved not but said What signe shewest thou that wee may see and beleeve thee Ioh. 6. 30. But though he had done so many miracles before them yet they beleeved not neither could they beleeve because that Esaias said Hee hath blinded their eyes and hardned their heart c. Ioh. 12. 37. 39 40. in presumption that is presumptuously the Greeke translateth in ungodlinesse the Chaldee in wickednesse not be afraid either for his threatning words or for his signes nor afraid to put him to death And thus the Hebrewes explaine it saying Whosoever with draweth himselfe from killing a false Prophet because of his dignitie for that he walketh in the wayes of prophesie behold he transgresseth against this prohibition THOV SHALT NOT BE AFRAID OF HIM And so he that withdraweth himselfe frō teaching cōcerning him what he is guilty of or that dreadeth and feareth for his words c. And they judge not a false prophet but in the judgment hall of 71. Magistrates Maim treat of Idolatrie ch 5. s. 9. CHAP. XIX 1 The cities of refuge 4 The privilege of them for the manslayer 11 The wilfull murtherer must die 14 The land-mark may not be removed 15 Two witnesses at the least must stablish every matter 16 A false witnesse must be diligently inquired into and done unto as he had thought to doe unto his brother WHen Iehovah thy God hath cut off the nations whose land Iehovah thy God giveth unto thee and thou possessest them and dwellest in their cities and in their houses Thou shalt separate three cities for thee in the midst of thy land which Iehovah thy God giveth unto thee to possesse it Thou shalt prepare for thee the way and shalt divide into three parts the coast of thy land which Iehovah thy God shall give thee to inherit and it shall be that every man-slayer may flee thither And this is the case of the man-slayer which shall flee thither and live who so smiteth his neighbour unwittingly and he hated him not in time past As when he commeth with his neighbour into a wood to hew trees and his hand fetcheth a stroke with an axe to cut downe a tree and the iron slippeth from the wood and findeth his neighbour and hee die he shall flee unto one of these cities and live Lest the avenger of the bloud pursue after the man-slayer while his heart is hot and overtake him because the way is long and smite him in soule and he had not the judgement of death because he hated him not in time past Therefore I command thee saying Thou shalt separate for thee three cities And if Iehovah thy God enlarge thy coast as he hath sworne unto thy fathers and give unto thee all the land which he hath spoken to give unto thy fathers If thou shalt keepe all this commandement to do it which I command thee this day to love Iehovah thy God and to walke in his wayes all dayes then thou shalt adde three cities moe for thee beside these three That innocent bloud be not shed within thy land which Iehovah thy God giveth unto thee for an inheritance and so blouds be upon thee But if a man be a hater of his neighbour and lie in wait for him and rise up against him and smite him in soule that he die and fleeth unto one of these cities Then the Elders of his citie shall send and take him thence and shall give him into the hand of the avenger of the bloud and he shall die Thine eye shall not spare him and thou shalt put away innocent bloud from Israel and it shall goe well with thee Thou shalt not remove thy neighbours limit which the first fathers have limited in thine inheritance which thou shalt inherit in the land which Iehovah thy God giveth unto thee to possesse it One witnesse shall not rise up against a man for any iniquitie or for any sinne in any sinne that he sinneth at the mouth of two witnesses or at the mouth of three witnesses shall a word be stablished When an unrighteous witnesse shall rise up against a man to testifie revolt against him Then both the men betweene whom the controversie is shall stand before Iehovah before the Priests and the Iudges which shall be in those dayes And the Iudges shall make diligent inquisition and behold if the witnesse be a false witnesse and hath testified a falshood against his brother Then shall yee doe unto him as hee had thought to have done unto his brother and thou shalt put away the evill from the midst of thee And the residue shall heare and feare and shall not adde to doe any more such an evill thing as this in the midst of thee And thine eye shall not spare soule for soule eye for eye tooth for tooth hand for hand foot for foot Annotations THou shalt separate in Ios. 20. 7. he useth the word sanctified in Num. 35. 11. shall appoint Here Moses explaineth the sixt commandement for some speciall lawes concerning it three cities besides those three which Moses had separated without the river Deut. 4. 41 43. These three cities were Kedesh Shechem and Hebron Ios. 20. 7. They were all cities of the Levites see Num. 35. 6. in the midst that is within thy land as in the midst of the citie Ier. 52. 25. is the same that within the citie 2 King 25. 19. See also the notes on Gen. 2. 9. This is spoken because there were no cities of refuge but in the land which Israel possessed See Num. 35. 2. Vers. 3. shalt prepare Of this it is said The senate or Magistrates in Israel were bound to prepare the wayes to the cities of refuge to make them fit and broad and to remove out of them all stumbling blocks and offences and they suffered not any hill or dale to bee in the way nor waters streame but they made a bridge over it that nothing might binder him that fled thither And the bredth of the way to the cities of refuge was no lesse than 32. cubits And at the partitions of wayes they set up in writing REFVGE REFVGE that the man-stayer might know and turne thitherward On the 15. of the moneth Adar or Februarie every yeare the Magistrates sent out messengers to prepare the wayes c. Maimony treat of Murder chap. 8. sect 5 6.
bring him out unto the Elders of his citie and unto the gate of his place And they shall say unto the Elders of his citie This our sonne is stubborne and rebellious he obeyeth not our voice he is a glutton and a drunkard And all the men of his citie shall stone him with stones and hee shall die and thou shalt put away the evill from the middest of thee and all Israel shall heare and feare And if there be in a man a sinne worthy of death and hee be put to death and thou hang him on a tree His carkasse shall not remaine all night upon the tree but burying thou shalt burie him in that day for hee that is hanged is the curse of God and thou shalt not defile thy land which Iehovah thy God giveth unto thee for an inheritance Annotations SLaine or Wounded meaning to death as the Chaldee translateth killed and this Law was to be kept whether one or many were found slaine giveth or is giving to wit shortly This being a figurative expiation done by Priests with the death of an heiffer c. sheweth this Law to be peculiar to the common-wealth of Israel and so the Hebrewes say The Law for the beheaded heiffer is not to be used but in the land of Israel Maimony in Misneh tom 4. treat of Murder ch 10. sect 1. fallen that is lying dead as there fell 1 Chron. 21. 14. is expounded there died 2 Sam. 24. 15. The Greeke translateth it fallen the Chaldee lying All these circumstances the Hebrewes hold unto strictly It is said Slaine or Wounded not hanged nor broken for such an one is not called Chalal Slaine in the Land or Ground not hid in an heape Fallen not hanging on a tree in the Field not swimming on the water Maimony treat of Murder chap. 9. sect 11. not knowne for if it be knowne they behead no heiffer for him If but one have seene the murderer and though it be a slave or a woman or one whose testimony is not allowable yet there is no beheading of the heiffer therefore if there be many open murderers the killing of the heiffer ceaseth If one witnesse say I saw the murderer another witnesse denie it saying Thou didst not see him and these witnesses come both together then they behead the heiffer Maimony ibidem ch 9. sect 12. 13. Vers. 2. thy Elders he saith not the Elders of that citie as after in vers 3. for it is not knowne as yet to what citie it belongeth but thy Elders O Israel which were of the generall States of the Land The Hebrewes say When a slaine man is found fallen on the earth c. they leave him in his place and five Elders come forth from the high Councell that is in Ierusalem and they measure from him unto the cities that are round about the slaine man Maim ibidem ch 9. s. 1. thy Iudges to whom criminall causes did belong for the triall of them unto the cities he saith not unto the townes or villages but cities and by the Hebrewes they measured not to any citie but such as had in it a Court of three and twenty Magistrates And though he be found by a cities sid c. yet they measure And when they have measured and the citie next him is knowne then they burie the slaine man in his place and the Elders of Ierusalem returne to their place and the Senate of that citie bring an heiffer c. When they measure they doe it exactly And they measure from the nose of him that is slaine If his body be in one place and his head in another they bring the body to the head and bury it in the place there of If there be many dead one beside another they measure from the nose of every one of them And if one citie be neerest to them all it bringeth one heiffer for them all Maimony treat of Murder chap. 9. sect 4 9 10. Vers. 3. an heiffer which was by the death thereof to make expiation in figure for this murder as ordinary sacrifices did for mens sinnes And this was done by the next citie because of presumption of the fact when other proofe failed and this heiffer was to be of the mens of that citie saith Maim ibidem sect 2. and an heiffer of the second yeere or under but if it were a day older than two yeeres it was unlawfull Maim ibidem chap. 9. sect 2. and chap. 10. sect 2. in the yoke the same caution was for the red heiffer Num. 19. 2. see the Annotations there But why speaketh he of the yoke after he had said not wrought with seeing to draw with the yoke is comprehended in other worke The Hebrewes answer Because the yoke maketh it disallowable whether it be in the houre of worke or not When it hath drawne in the yoke but an hand-bredth it is unlawfull though it neither ploughed therewith nor did any other worke Maim ibid. chap. 10. sect 3. Vers. 4. a rough valley or a strong bourne the Hebrew Nachal is both a valley Gen. 26. 17. 19. and a water-streame running in a valley Deut. 2. 13. 36. both which we call a bourne Ethan signifieth strength or strong and durable and is applied sometime to waters Exod. 14. 27. Psalm 74. 15. And Nachal Ethan in Amos 5. 24. is a mightie streame So here wee may understand this to be not only a valley but a streame also in it as the Chaldee version confirmeth but the Greeke translateth it a rough valley Maimony in treat of Murder chap. 9. sect 2. saith they bring downe the heiffer unto a bourne that floweth strongly and that is the Ethan spoken of in the Law shall not be tilled either at the time when the heiffer is killed or after The valley wherein the heiffer is beheaded is unlawfull to be sowen or tilled for ever Deut. 21. 4. and who so worketh any worke there in the body of the ground as to plough or dig or sow or plant or any the like he is to be beaten But it is lawfull to dresse flax there or to dig up stones or any thing which is not as tillage or sowing c. Maimony treat of Murder chap. 10. sect 9. strike off the necke or behead as in vers 6. with an axe on the hinder parts thereof saith Maimony ibidem ch 9. sect 3. The Greeke translateth cut the sinewes of the heiffer After it was beheaded and expiation made the heiffer was buried in the place where it was killed and it was unlawfull to have any profit or use thereof Maim ibidem c. 10. s. 6. Vers. 5. the sonnes of Levi in Greeke the Levites What they were to doe is not expressed by Moses but may be gathered by their office here described to minister c. and by vers 8. where praier is made for atonement And so the Hebrews explaine it that the Elders were to wash their hands and say Our hands have not shed c. v. 7. and the
the Ministers who by the doctrine of the Gospell susteyned the Church as Iames Cephas and Iohn seemed to be pillars Gal. 2. 9. If unto other things it may bee understood of the words of God likened unto fined silver in Psal. 12. with whose oracles as with pillars the charret of the Church is sustained So Prov. 9. Wisedome builded her house and hewed out her seven pillars A pillar signifieth constancy and stability Rev. 3. 12. the bottome or the seat on which Solomon sitteth resteth or lyeth in his charret so the Greeke translateth it Anacliton that which one sitteth or lyeth downe upon This bottome or seat of gold seemeth to have reference to the golden Mercie-seat over the Arke in the Temple on which God is said to sit Ps. 80. 2. And it signifieth the covenant of grace apprehended by faith which is much more precious theÌ„ gold that pensheth 1 Pet. 1. 7. and the doctrines of the Law by faith which are better then thousands of gold and silver Psal. â—19 72. the covering the top and hangings which have the name here of riding because it seemed as it were to ride upon the charter so the Greek calleth it Epibasis of ascending It seemeth to signifie the outward conversation and cloathing of the Church which being purple is not onely a Princely colour denoting heavenly life but hath speciall reference to the blood and death of Christ wherof the Church is made partaker both for justification and sanctification Rev. 1. 5. 6. and 7. 14. Rom. 6. 3. 4. And so the hope of heavenly glory is here also applyed and protection from Christ till wee come unto his glory the midst or the inmost thereof being paved with love or he made a pavement of love This in respect of Christ signifieth his inmost and servent love towards us even giving his life for us and having us as it were written in his heart in respect of his people it signifieth the sense and feeling of Christs love towards them as also their love unto Christ and one to another So the seat the covering and the pavement are answerable to those three graces faith hope and love spoken of in 1 Cor. 13. of the daughters of Ierusalem these are the elect of God the children of Ierusalem the mother of us all Gal. 4. 26. which being loved of Christ are graven on the palmes on his hands Esay 49. 16. yea caried upon his heart as the high Priest bare the names of the children of Israel in the brest plate of judgment upon his hart Ex. 2â— 29. And so of his Ministers as it is said Ye are our Epistle written in our hearts 1 Cor. 3. 2. you are in our hearts to dye and live with you 〈◊〉 Cor. 7. 3. Such therefore as the love of Christ are the pavement of his Coach Ver. 11. daughters of Zion Zion was a mount in Ierusalem and as that was called the holy Citie Esay 52. 1. so Zion is called the Lords holy mountaine Ioel 3. 17. because of his Temple there The daughters of Zion were the women dwelling therein or belonging thereto Esay 3. 16. 17. and 4. 4. But under the name daughters all the inhabitants men and women are comprised and all Townes and Cities of Israel which were daughters in Scripture phrase to the mother Zion and so the Chaldee here expoundeth it Inhabitants of the Provinces of the land of Israel This mount Sion figured the Christian Church Heb. 12. 22. the daughters figured Christians either persons or Churches Esay 49. 14. 22. which are therefore said to be Virgins and to follow the Lamb Christ who standeth upon mount Sion Rev. 14. 1. 4. These are called forth by the preaching of the Gospel to behold Christ the true Solomon with his crown So in Psal. 149. 2. Let the sons of Sion be gladin their King and in Mat. 21. 5. Tell ye the daughter of Sion behold thy King commeth c. see K. Solomon the faitfull are called out of their former state to a further degree of knowledge to see Christ whom Solomon figured in his kingdome crowned with glory and honor in his Church So unto Iohn it was said Come and see Rev. 6. 1. 3. 5. 7. his mother crowned him by the mother seemeth to bee meant the congregation of the faithfull as also the Chaldee here expoundeth it the people of the house of Israel called his mother because by the doctrine of faith they spiritually doe conceive and bring forth Christ Gal. 4. 19. and doing the will of his Father they are esteemed and loved of him as his sister and mother Mat. 12. 50. The crowne is a signe of Kingdome Dominion and Victorie Psal. 21. and Christ warring against his enemies and overcomming hath on his head many crownes or â—â—ademes Rev. 19. 11. 12. c. and 6. 2. And the Kingdomes of this world after the tyranny of Antichrist do become the Kingdomes of our Lord and of his Christ Rev. 11. 15. When Christ therefore ruleth in his Church by the sâ—epter of his Word and his people submit unto his Law and Governement then let they the Crowne upon his head acknowledging his soveraignty day of his espousalls when he was esponsed unto his Bride the Church this is the day of the Covenant made betweene Christ and his people Ezek. 16. 8. c. as he saith to Ierusalem I 〈◊〉 〈◊〉 thee the kindnesse of thy youth the love of thine espousals wheÌ„ thou we 〈…〉 st after me in the wildernesse c. Ier. 2. 2. For when a people are by the Gospell won unto the faith and setled in the order of Christ they are espoused unto him as to a husband 2 Cor. 11. 2. And this is after called the day of the gladnesse of his heart because as the Bridegroome 〈…〉 th ever the Bride so God rejoyceth over his people Esay 62. 5. CHAPTER IIII. BEhold thou art faire my love behold thou art faire thine eyes are as doves within thy lockes thy haire is as a flocke of goats that appeare from mount Gilead Thy teeth are like a flocke of sheepe even shorne which come-up from the washing which all of them beare-twinnes and none among them is bereaved-of-the-yong Thy lips are like a threed of scarlet and thy speech is comely thy temples are like a peece of a pomegranate within thy locks Thy necke is like the tower of David builded for an armorie a thousand bucklers hang thereon all shields of mighty men Thy two breasts are like two fawnes twinnes of the Roe which feed among the Lillies Vntill the day dawne and the shadowes flee-away I will get me to the mountaine of myrrh and to the hill of Frankincense Thou art all faire my love and there is no blemish in thee Come with mee from Lebanon my Spouse with mee from Lebanon looke from the top of Amanah from the top of Shenir and Hermon from the Dennes of the Lions from the mountaines of the Leopards Thou hast ravished-my-heart my
feare the Lord Lev. 26. 4. Ezek. 34. 26. 27. fugitive or wanderer a curse which David wished to his enemies Psal. 59. 12. and 109. 10. contrary to the safe and setled estate of Gods people Psal. 112. 6. 7. Mich. 4. 4. The word is sometime used for the fearfull moving of the heart as in Esay 7. 2. so the Greeke here translateth Sighing and trembling shalt thou be on the earth Vers. 13. my iniquity or my punishment for iniquity see the annotations on vers 7. and Gen. 19. 15. then may be forgiven or then thou mayest forgive Or referring it to the punishment greater then I can beare In this sense Kain murmureth against Gods justice in the former hee despaireth of his mercie So the Greeke translateth my fault is greater then may be forgiven me and the Chaldee paraphrase maketh the same exposition Here in Kain is fulfilled that saying hee beleeveth not to returne out of darkenesse and hee is waited for of the sword Iob 15. 22. And in him may bee seene seven abhominations so many as are in the heart of him that hateth his brother Prov. 26. 25. for first he sacrificed without faith secondly was displeased that God respected him not thirdly hearkened not to Gods admonition fourthly spake dissemblingly to his brother fiftly killed him in the field sixtly denyed that hee knew where hee was seventhly asketh not nor hopeth for mercy of God but despaireth and so falleth into the condemnation of the Devill Vers. 14. shall I be hid or be absent as Gen. 31. 49. This meaneth a fearefull banishment from the face or presence of God in his Church as after followeth in vers 16. Contrary to which is the appearing before Gods face in the place of his publique worship Exod. 23. 17. Psal. 42. 3. Iob professeth his faith in this respect opposite to Kains despaire Iob 13. 20. c. whosoever or every one that findeth or meeteth me This sheweth his terrour in conscience fearing just recompence and fleeing where none doth pursue as Lev. 26. 17. 36. Iob 15. 20. 21. Prov 28. 1. Amongst the ancient Romans when a man was cursed for any wicked fact whosoever would might freely kill him Dionys. Halicarnass l. 2. And of old among the Galles or French-men such as obeyed not their Priests the Druydes were forbidden the sacrifices their divine worship and those so forbidden were reputed amongst the most wicked all men shunned them and would not converse or talke with them fearing to bee defiled even by light communication with them no benefit of law was allowed them nor any honour done unto them Caesar Comment de bello Gall. l. 6. A like severe censure was also among the Greekes as K. Oedipus his words shew in Sophocles in Oedip. Tyr. Vers. 15. sevenfold that is he shall have much greater punishment for seven meaneth much or many Prov. 26. 25. Iob 5. 19. Psal. 12. 7. The Chaldee here understands it of punishment to the seventh generation Hereby God repressed further bloodshed which men else might rush into for soone after the earth was filled with violence Gen. 6. 11. He let Kain live miserably for a warning to others as David having reference hereto saith Slay them not lest my people forget make them wander abroad as fugitives by thy power Psal. 59. 12. Thus also he provided for the encrease of the world at the beginning wherefore Kains posterity is after reckoned to the seventh generation upon Kain or unto Kain to secure him from his feare Vpon him to keepe others from killing him as in another case in Ezek. 9. 4. 5. 6. they that had Gods marke set upon them were not slaine lest any or that not any slay or smite that is kill him The full speech is to smite him in soule as Gen. 37. 21. and where one Prophet saith he smote 2 King 14. 5. another expounds it hee killed 2 Chron. 25. 3. Verse 16. from the presence or from before the face of Iehovah that is from the place of Gods word and publique worship which in likelihood was held by Adam the father who being a Prophet had taught his children how to sacrifice and serve the Lord. So on the contrary to come into Gods presence or before him 1 Chron. 16. 29. is explayned in Psal. 96. 8. to be the comming into his courts Gods face or presence is mans greatest joy in this life and in that which is to come Exod. 33. 14 15. 16. Psal. 17. 15. Of which Kain was now deprived for the evill shall not sojourne with God nor fooles shall stand before his eyes Psal. 5. 5. 6. Otherwise as Gods face signifieth his al-seeing providence and government none can flee from it Psal. 139. 7. 12. Ier. 23. 24. Of Ionas it is likewise said he rose up to flee from the presence of the Lord Ion. 1. 3. dwelt or sate that is seated himselfe Sitting is used for dwelling as after in vers 10. and often in the Scriptures Nod in Greek Naid so named because Kaine was there Nad that is a vagabond as God threatneth before in vers 12. Vers. 17. knew his wife that is lay with her as v. 1. This was one of Adams daughters spoken of in Gen. 5. 4. to whom it seemeth hee was maried before And here follow seven generations of Kain reckoned for God letteth the wicked prosper in this world Psal. 17 14. he increaseth nations and afterward destroyeth them Iob. 12. 23. Enoch in Hebrew Chanoch by interpretation Catechised Instructed or Dedicated It was the name also of that godly man mentioned in Gen. 5. 18. 22. was building this manner of speech which the Greeke translation also keepeth may imply a beginning of the worke though perhaps not finished as after in the building of Babel Gen. 11. And Kains building of a citie seemeth to be for his better security from his feares and to denote his worldly affection otherwise then Abraham had who looked for a citie that hath foundations whose builder and maker is God Heb. 12. 10. the name of his sonne so proclaiming his name on the citie as David sheweth vaine worldly men doe on lands Psal. 49. 12. As Kains name signified Possession so had he possessions of children citie riches arts c. in this world all which Abel wanted whose inheritance was in heaven Vers. 18. Irad or Ghâ—irad in Greeke Gaidad for the Hebrew letters * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. are one much like another and often put one for another by the Greeke translators and in the Hebrew text it selfe as Riphath Gen. 10. 3. is Diphath 1 Chron. 1. 6. Ch 〈…〉 dan Gen. 36. 26. is Chamran 1 Chron. 1. 41. Hadar Gen. 36. 30. is Hadad 1 Chron. 1. 50. Hadarezer 1 Chron. 18. 3. is Hadadezer 2 Sam. 8. 3. and sundry the like which shew that the Hebrew letters had the same forme and figure of old which they have at this day Mehujael or Mechujael written
the Iebusite the inhabitant for which in 1 Chron. 11. 4. is written the Iebusite the inhabitants which plainly sheweth this name to be put for the whole nation See also before Gen. 3. 2. and 4. 20. Iebus the sonne of Canaan in his country was a City called by his name Iebus and Salem and last of all Ierusalem Iudg. 19. 10. Gen. 14. 18. 1 Chron. 11. 4. These and their brethren before and after named dwelt in the land which God gave the Israelites the Amorites who were a mighty people whose height was like the height of Cedars and they were strong as okes Amos 2. 9. Girgasite called also Gergesons Mat. 8. 28. and Gadarens Luke 8. 26. who desired Christ to depart out of their coasts Mat. 8. 34. Vers. 17. the Evite Hebr. Chivvite in Greeke Euite that is Evites a people mentioned after in Gen. 34. 2. and 36. 2. Exod. 3. 8. of them came the Gibeonites whose lives were spared by Iosua Ios. 11. 19. The rest which follow dwelt also in cities neere the former as the Arkite in Arka by the bottome of mount Lebanon the Semarite in Semaraim which after fell to the Benjamites Ios. 18. 22. and so the rest Vers. 19. Sidon a City in the North west part of Canaan the borders of the land which God gave the Israelites are here briefly described but purposely and largely in Num. 34. Gaza a City of the Philistines Iudg. 16. situate in the South-west of Canaan Sodom in Hebrew Sedom of this and the rest see the history Gen. 18. and 19. They lay in the South-east part of the land of Canaan Vers. 21. there was borne to weet an off-spring or children set downe afterward Such words are often to be understood as is shewed on Gen. 4. 20. sonnes of Heber or of Eber that is of Gods Church which when others fell away continued in Hebers posterity of whom came Abram the Hebrew Gen. 14. 13. and his children were called Hebrews Gen. 39. 14. 17. Exod. 1. 15. 16. And though Sem were father of many moe sonnes then of Hebers yet are they counted Sems in speciall for retaining his faith and promises as Rom. 9. 8. So on the contrary Cham is called the father of Canaan Gen. 9. 18. who had other sonnes also but on Canaan his youngest was Chams curse visibly executed Gen. 9. 25. as Sems blessing was on Hebers seed Gen. 14. 13. 19. brother of Iapheth he was also brother of Cham but the Scripture calleth them brethren more especially that are allyed also in qualities as Sem and Iapheth for good Gen 9. 23. 27. Simeon and Levi for evill Gen. 49. 5. the elder or the great to weet in birth for Iapheth was borne before Sem as is observed in Gen. 5. 32. and the Greeke version here plainly sheweth that Iapheth was the elder So greater is used for elder lesser for younger in Gen. 27. 1. 15. and often in the Scriptures Vers. 22. Elam of whom came the Elamites which seated in a Province called Elam in the upper part of Persia Dan. 8. 2. Esay 21. 2. They proved enemies to the sonnes of Heber and were for it punished but in the end obtained mercy Esay 22. 6. Ier. 49. 36. 39. Act. 2. 9. Assur or Ashshur of him came the Assyrians and their land was named Assyria much spoken of in the Scriptures they were the scourge of Israel Hebers children 2 King 15. 19. 29. Esay 10. 5. and 36. 1. c. Arphaxad or Arpachshad he hath no speciall genealogy or country in Scripture but that heris the father of our Lord Christ after the flesh Luk. 3. 36 Lud of whom came the Lydians a people in Asia differing from Lud sonne of Mizraim sonne of Cham of whom came the Lydians in Africa neere Cush or Ethiopia See before v. 13. Aram of whom came the Aramites that is after the Greeke Syrians enemies also to Gods people Iudg. 3. 10. 2 Sam. 8. 5. 6. 1 King 20. c. For Aram seating in the land of Shur in Asia his country is therefore called in the Hebrew by his name Aram in the Greeke Syria as of Asshur commeth Assyria the new Testament alwayes followeth the Greeke name Luke 4. 27. Mat. 4. 14. Arams land had many parts as Padan Aram Gen. 28. 2. Aram Naharaim or Mesopotamia Gen 24. 10. Aram of Damascus 2 Sam. 8. 6. Aram Zobah Psal. 60. 2. Aram Maacah 1 Chron. 19. 6. and Aram beth Rehob 2 Sam. 10. 6. Vers. 24. Salah Heb. Shelach Vers. 25. Phalee or Phalee as Luke 3. 35. in Hebrew Peleg that signifieth division Vers. 20. Ioktan or Ioktan of him and his posterity though here are reckoned many sonnes the Scriptures make little mention but by their names compared with countries names in humane writers they seeme to have seated in the East Indies and there to have increased to mighty nations but falne from the faith of their father Heber that they are not worthy to be reckned for his seed Chasarmaveth in Greeke Sarmoth this mans posterity seeme to have dwelt in Sarmatia a great Country beyond Germany and named as is like of this man Vers. 27. Hadoram in Greeke Hedorra of the first part of this name Hado some thinke Hodu that is India was so called Esth. 1. 1. Vers. 29. Ophir in Greeke Oupheir from this mans land in India Solomons ships fetched store of fine gold precious stones c. 2 Chron. 9. 10. 13 21. 1 King 9. 27. 28. and the gold it selfe was called by figure of speech Ophir Iob 22. 24. and in other languages Obruson and Obryzum of Ophyrizum pure gold Vers. 30. their dwelling Hebr. their seat Mesha in Greeke Massee Sephar in Greeke Saphera Vers. 32. the families in Greeke the tribes or kinreds By this genealogy here compared with the names of nations in humane Writers it appeareth how God hath made of one blood all nations of men for to dwell on all the face of the earth and hath determined the times before appointed and the bounds of their habitation Act. 17. 26. CHAP. XI 1 One Language was in all the world 3. The building of Babel 5 for which God sent the confusion of languages 10 The generations and lives of the second ten Patriarchs as 11 of Sem 12 Arphaxad 14 Salah 16 Heber 18 Phaleg 20. Ragau 22 Saruch 24 Nachor 26 Thara and Abram 30 whose wife Sarai is barren 31 Thara and Abram remove from Vr of the Chaldees towards Canaan but tarry at Charran where Thara dyeth ANd all the earth was of one lip and of one speech And it was when they journyed from the east that they found a plaine in the land of Shinar and they seated there And they sayd every man to his neighbour Goe too let us make bricks and burne them with a burning and they had bricke for stone and slime had they for morter And they said Goe too let us build us a City and a Tower and let the top thereof reach to the
Citie but the Greeke translateth it a Country and Stephen in Act. 7. 4. saith the land of the Chaldeans And the Chaldees being idolaters in likelihood consecrated and named this place unto and of the Fire which they had seene to come downe from heaven upon the Fathers sacrifices as is noted on Gen. 4. 4. and whereof they were wont to light lamps for to keepe the fire which thereupon they called Orimasda lights of grace So other heathens after used to honour fire as Qu. Curtius b. 4. saith of Darius that he called upon the sacred and eternall Fire Or it might be a place of sacrificing in Chaldea as God had his Vr that is Fire in Sion and Fornace in Ierusalem Esay 31. 9 So the Ierusalemy paraphrast calleth it here the fiery fornace of the Chaldees Chaldees or Chaldeans called in Hebrew Chasdim and s tunred into l maketh Chaldim the holy Ghost in Greeke whom wee follow calleth it so Chaldees Act. 7. 4. And because they much used Astrology therefore in time it was common for Astrologers to be called Chaldeans as in Dan. 2. 2. 4. 5. Vers. 29. Sarai she was daughter of Abrams father though not of his mother Gen. 20. 12. her name was changed to Sarah as Abram also was named Abraham see Gen. 17. 15. 5. daughter of Haran by this also it appeareth that Haran was eldest of the three brethren And this Milcah or Melcha as the Greeke writeth her was grandmother to Rebecca Isaaks wife Gen. 22. 20. 23. Ischa in Greeke Iescha the Iewes thinke this was Sarai and that she had two names and was said to be daughter of Tharah Gen. 20. 12. as being his grandchild Vers. 31. Tharah tooke Abraham It appeareth by Ios. 24. 2. that these fathers were fallen to idolatry and served other gods in Chaldea or Mesopotamia and there the God of glory appeared to Abram and said Come thou forth from thy land and from thy kinred and come into the land which I will shew thee Act. 7. 2. 3. whereas therefore Tharah here tooke Abram c. it seemeth Abram acquainted his father with this oracle of God and that Tharah repenting consented also to goe out and is for it made as principall in the journey with them that is with Tharah and Abram whom Moses by this word them implyeth to be author under God of this removall towards Canaan agreeable to Stephens narration Act. 7. as is before noted Wherefore also in Gen. 15. 7. and Neh. 9. 7. it is manifested that the calling was specially of Abram And his faith is particularly commended Heb. 11. 8 dwelt or seated there that is dwelt in Charran as Act. 7. 2. where Abram got substance and made soules Gen. 12. 5. and tarried there till his father Thara dyed Act. 7 4. whos 's old age seemeth to be the cause of their staying in that place And this Charran was in the land of Chaldea also and not farre from Vr wherefore God againe called Abram thence Gen. 12. 1. And although there was a nearer way from Vr to Canaan then to goe by Charran as in the maps of those countries may be seene yet because the neerest way was most dangerous and troublesome God led them about by an inhabited and safe way providing so for their infirmities as hee did the like after for Abrams children in Exod. 13. 17. 18. CHAP. XII 1 God calleth Abram to goe into another land 2 promiseth to blesse him and in him all families of the earth 4 Abram departeth with Lot from Charran to Canaan 6 He journeyeth through the Land 7 which is promised him in a vision and there he buildeth Altars 10 Hee is driven by a famine into Aegypt 11 Feare maketh him say his wife to be his sister 14 For her beauty she is taken into King Pharaohs house 17 but the Lord by plagues compelleth him to restore her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah sayd unto Abram Goe thou from thy land and from thy kinred and from thy fathers house unto the land which I will shew thee And I will make thee a great nation and I will blesse thee and will make thy name great and be thou a blessing And I will blesse them that blesse thee and him that speakeththee-evill I will curse And blessed shall be in thee all families of the earth And Abram went as Iehovah spake unto him and Lot went with him and Abram was seventy yeeres and five yeeres old when hee went-out from Charran And Abram tooke Sarai his wife and Lot his brothers sonne and all their substance that they had gathered the soules which they had made in Charran and they went-out to goe to the land of Canaan and they came to the land of Canaan And Abram passed through the land unto the place of Sechem unto the Oke of Moreh and the Canaanite was then in the land And Iehovah appeared unto Abram and said unto thy seed will I give this land and hee builded there an altar to Iehovah who appeared unto him And hee removed thence unto a mountaine East-ward of Beth-el and pitched his tent having Beth-el Sea-ward and Al East-ward and he builded there an altar unto Iehovah and hee called on the name of Iehovah And Abram journyed going and journying toward the South And there was a famine in the land and Abram went-downe to Aegypt to sojourne there for the famine was heavy in the land And it was when he was come-neere to enter into Egypt that hee sayd unto Sarai his wife Behold now I know that thou art a woman of faire countenance And it will be when the Egyptians shall see thee that they will say this is his wife and they will kill me and thee they will save alive Say I pray thee thou art my sister that it may be well with me for thy sake and my soule shall live because of thee And it was when Abram was entred into Egypt that the Egyptians saw the woman that shee was very faire And Pharaohs Princes saw her and they praised her unto Pharaoh and the woman was taken into Pharaohs house And he did good to Abram for her sake and hee had sheepe and oxen and he asses and men servants and women seruants and shee asses and camels And Iehovah plagued Pharaoh and his house with great plagues because of Sarai Abrams wife And Pharaoh called Abram and said What is this that thou hast done to me Why didst thou not tell mee that she is thy wife Why saidst thou she is my sister and I might have taken her to me to wife and now behold thy wife take her and goe away And Pharaoh commanded men concerning him and they sent away him and his wife and all that he had Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These three letters signifie that here beginnes the third Parashah or Section of the Law which upon Gods first words to Abram is called Lec leca that is Goe thou See before in chap. 6. 9. Vers. 1. sayd
Psalm 8. 5. that is or the sonne of man as it is alledged in Heb. 2. 6. men brethren that is brethren in faith as Mat. 23. 8. and naturall kinsmen for Abram was Lots uncle Gen. 12. 5. So Christs kinsmen were called his brethren 1 Cor. 9. 5. The word men may be omitted as sometime the text it selfe doth shooters men with bow 1 Sam. 31. 3. that is shooters with bow 1 Chron. 10. 3. So a man a Prince Exod. 2. 14. is in Greeke but a Prince Act. 7. 27. man of his counsel Esay 40. 13. that is his counsellor 1 Cor. 2. 16. Although the Greeke often keepeth this Hebraisme as an enemy man Mat. 13. 28. men sinners Luke 24. 7. Men brethren Act. 1. 16. and 2. 29. 37. See also Gen. 38. 1. Vers. 9. Is not all that is Loe surely it is A question earnestly affirrueth as is it not written Mar. 11. 17. for it is written Mat. 21. 13. doe ye not erre Mark 12. 24. for ye doe erre Mat. 22. 29. and sundry the like See Gen. 4. 7. before thee at thy pleasure to choose by my permission So the Lord set the land before the Israelites Deut. 1. 21. The like is in Gen. 20. 15. and 34. 10. if thou wilt take or wilt choose These words are to bee understood from the next speech or from the 11. vers And Lot chose c. Oftentimes words wanting are to be supplied as I with Scorpions 2 Chron. 10. 11. for I will chastise you with Scorpions 1 King 12. 11. Against three hundred 2 Sam. 23. 8. for he lift up his speare against three hundred 1 Chron. 11. 11. and many such like See Gen. 11. 4. Thus Abram for peace parted with his right choosing rather to take wrong then to contend as 1 Cor. 6. 7. Vers. 10. lifted up his eyes that is looked round about to view the land as is after manifest by the like speech to Abram vers 14. and where one Evangelist saith lifting up their eyes Mar. 17. 8. another writing of the same saith looking round about Mar. 9. 8. Iordan Hebr. Iarden the name of a goodly river see Ios. 3. 11. c. well watered Heb. â—â—tering that is as the Chaldee saith a place of water or of moisture thereby signifying a fruitfull land as Psal 66. 12. and 107. 33. 35. destroyed or corrupted as Gen. 6. 13. and 19. 24. Sodom is in Hebrew Sedom and Gomorrha Ghnamorah but we follow the plaine writing in the new Testament 2 Pet. 2. 6. garden that is as the Greeke saith Paradise see Gen. 2. 8. and Ezek. 36. 35. meaning most pleasant and fruitfull as Eden and Aegypt commest Hebr. thou comming to Zoar or to Zogar that is all the plaine of Iordan even to Zoar the little City called before Bela see Gen. 19. 20. 21. 22. and 14. 2. Vers. 11. the plaine or the country about Iordan as the Greeke translateth which words the holy Ghost useth in Luke 3. 3. the Chaldee translateth it a plaine and it is opposed to the mountaine Gen. 19. 17. each man c. that is one from another Vers. 12. pitched tent that is removed his tents from place to place till hee came even to Sodom and as the Greeke saith dwelt in tents in Sodom Vers. 13. sinners to Iehovah that is before the Lord as the Greeke translateth and aganst him as 1 Sam. 2. 25. meaning very grievous and open sinners And here the Sodomites are the first in the world openly called sinners and although by Adams disobedience we all are made sinners Rom. 5. 19. yet usually such as are notorious wicked ones have this title given them as in 1 Sam. 15. 18. Psal. 104. 36. Marke 14. 41. 1 Tim. 1. 9. The Chaldee paraphrast translateth they were unrighteous with their riches and sinners with their bodies before the Lord agreeable to other Scriptures which testifie how they defiled their bodies Gen. 19. 5. and that pride fulnesse of bread and abundance of idlenesse was in Sodom they strengthned not the hand of the poore but were haughty and committed abomination before the Lord Ezek. 16. 49. 50. The Hebrew Doctors from the two words here used of Sodoms sinfull state doe gather their condemnation both in this world and in the world to come Thalmud in Sanhedr chap. Chelek See the notes on Gen. 19. 24 Vers. 14. to the sea that is the west see Gen. 12. 8. Abram vieweth the land but possesseth it not so did Moses Deut. 34. 1. 4. Vers. 15. to thee God gave Abram no inheritance in the land no not the bredth of a foot yet hee promised that he would give it to him for a possession and to his seed after him when as yet hee had no child Acts 7. 5. By faith hee sojourned in the land of promise as in a strange country for he looked for a City which hath foundations whose builder and maker is God Heb. 11. 9. 10. and to thy seed this may be an interpretation of the former to thee that is to thy seed for the word and sometime meaneth that is or even as 1 Chron 21. 12. three dayes the Lords sword and the pestilence for that is to say the pestilence it expoundeth the former therefore in 2 Sam. 24. 13. is written onely three dayes pestilence So in 2 Sam. 17. 12. of him and of all for that is of all the men that are with him thy seed thy posterity But as the earthly country figured an heavenly Heb. 11. 16. so Abrams seed were some after the flesh and some by promise Galat. 4. 22. 23. neither because they are the seed of Abram are they all children Rom. 9. 7. The chiefest intended in this promise is Christ then with him all Christians Iewes and Gentiles Gal. 3. 16. 26. 28. 29. See before Gen. 12. 7. for ever or unto eternity Yet they possessed it but a little while Esay 63. 18. For upon transgression they were threatned to be scattered among the heathens their land to be wast and their Cities desolate Lev. 26. 33. and that the land should spue them out if they defiled it Lev. 18. 28. as came to passe 2 King 17. but the true seed which are Gods elect doe inherit it and his servants dwell there Esay 65. 9. Psal. 69. 36. 37. and 102. 29. These promises are spirituall and to be referred unto the just and meeke put in possession by Christ Psal. 37. 29. Mat. 5. 5. Gal. 3. 29. But unto the wicked saith God ye lift up your eyes to your idols and shed blood and shall ye possesse the land ye worke abomination and ye defile every one his neighbours wife and shall ye possesse the land Ezek. 33. 24. 25. 26. Vers. 16. will put that is will make as the Greek translateth it if a man This sheweth the comparison not to be absolute for equality of number but in respect of men to whom Abrams children are infinite as the dust See after in Gen. 15. 5. Vers. 17.
in the length This survey was to strengthen Abrams faith who under this earthly land did view an heavenly Heb. 11. 10. 16. that he might be able to comprehend the length and bredth and depth and height and know the love of Christ which passeth knowledge Ephes. 3. 18. 19. Vers. 18. in the okes that is the oke grove or plain see Gen. 12. 6. Mamree in Greeke Mambree a man of the Amorites then living with whom Abram made league Gen. 14. 13. One of the chiefe Sorcerers of Aegypt was called by the like name See the notes on Exod. 7. 11. Chebron or Hebron the Greeke writeth it Chebrom as Esron Gen. 46. 12. is written Esrom Mat. 1. 3. It had this name afterward for before it was called the City of Arba Gen. 23. 2. and 25. 27. which Arba was a great man among the Anakims and a father of them Ios. 14. 15. and 15. 13. It became a place of buriall for many worthy persons Gen. 23. 2. 19. and 49. 3 1 it was sometime possessed by Giants whom Caleb drove out Num. 13. 23. Ios. 15. 14. It was given to Caleb for an inheritance Ios. 14. 14. was made a City of refuge and given for the Levites to dwell in Ios. 20. 7. and 21. 11. 12. In it David first reigned over Gods people a Sam. 2. 1. 11. and to it came Maâ—y to visit Elisabeth Luke 1. 39. an Altar to sacrifice thankfully unto God and to sanctifie his viewed heritage See Gen. 12. 7. CHAP. XIV 1. The battell of foure foraine Kings against five Kings of Canaan 10 Sodom and Gomorrhe are spoiled 12 Lot is taken prisoner 14 Abram pursueth and smiteth the conquerors 16 bringeth backe the spoyles the captives and his brâ—iber Lot 17 The King of Sodom goeth out to meet Abram 18 The King of Salem Melchisedek brings him forth bread and wine and blesseth him 20 Akram giveth him tithe of all 22 The rest of the spoiles his partners having had their portions hee restoreth to the King of Sodom ANd it was in the dayes of Amraphel King of Shinar Arjoch king of Ellasar Chedor-laomer king of Elam and Thidal king of nations They made warre with Bera king of Sodom and with Birsha king of Gomorrha Shinab king of Admah and Shemeber king of Zebojim and the king of Bela that is Zoar. All these were joyned together in the valley of Siddim that is the sea of salt Twelve yeeres they served Chedor-laomer and the thirteenth yeere they rebelled And in the fourteenth yeere came Chedor-laomer and the kings which were with him and they smote the Rephaims in Ashteroth Karnaim and the Zuzims in Ham and the Emims in Shaveh Kirjathaim And the Chorites in their mount-Seir unto El-pharan which is by the wildernesse And they returned and came to En-mishpat that is Kadesh and they smote all the field of the Amalekite and also the Amorite that dwelt in Hazezonthamar And there went out the King of Sodom and the king of Gomorrha and the king of Admah and the king of Zebojim and the king of Belah that is Zoar and they joyned battell with them in the valley of Siddim With Chedor-laomer king of Elam and Thidal king of nations and Amraphel king of Shinar and Arjoch king of Ellasar foure Kings with five And the valley of Siddim had many pits of slime and the King of Sodom and of Gomorrha they fled and fell there and the residue fled to the mountaine And they tooke all the substance of Sodom and Gomorrha and al their victuals and went away And they tooke Lot the sonne of Abrams brother and his substance and they went away and hee dwelt in Sodom And there came one that had escaped and told Abram the Hebrew and he dwelt in the Okes of Mamree the Amorite the brother of Escol and brother of Aner and they were confederates with Abram And Abram heard that his brother was taken captive and he armed his trained servants the children of his house three hundred and eighteene and hee pursued them unto Dan. And hee divided himselfe against them by night he and his servants and he smote them and pursued them unto Chobah which is on the left hand of Damascus And he brought againe all the substance and also brought-againe his brother Lot and his substance and the women also and the people And the King of Sodom went out to meet him after his returne from smiting Chedor-laomer and the kings which were with him unto the valley of Shaveh that is the valley of the King And Melchisedek king of Salem brought-forth bread and wine and he a Priest of God most-hye And he blessed him and said Blessed be Abram of God most-hie possessor of heavens and earth And blessed be God most-hye who hath delivered thy enemies into thy hand and he gave him the tenth of all And the King of Sodom said unto Abram give me the soules and the substance take thou And Abram said unto the King of Sodom I have lift-up my hand unto Iehovah God most hie the possessor of heavens and earth If I take from a threed even to a shoe latchet and if I take of any thing that is thine that thou say not I have made Abram rich Save onely that which the young-men have eaten and the portion of the men which went with me Aner Eshchol and Mamree let them take their portion Annotations IN the dayes the Greeke saith in the reigne of Shinar that is Chaldea or as the Chaldee turneth it Babylon see Gen. 10. 10. Thargum Ierusalemy interpreteth it Pontus Ellasar this is thought to be Syria Chedor-laomer written in Greeke Chodollogomor Elam that is the Elamites or Persians named of Elam sonne of Sem Gen. 10. 22. Thidal or Thidgnal which the Greek writeth Thargal d changed into r see Gen. 10. 3. of nations Hebr. Gojim which may bee kept unchanged but the Greeke and Chaldee translate it nations or peoples It seemeth they were of sundry families or populous as Galilee of the nations Es. 9. 1. Their country is thought to be after named Pamphilia Vers. 2. Zebojim in Greeke Seboeim it is written by the letters in the line Zebiim of Zebi which signifieth glory pleasantnesse and a Roe by which name the pleasant and glorious land of Israel is called in Ezek. 20. 6. but by the vowels and in the margine noted to bee read Zebojim as being unworthy the pleasant name So in vers 8. that is Zoar or Zogar so called after upon Lots request Gen. 19. 20. 22. These five Cities stood neere together in the land of Canaan in the plaine of Iordan and were all except Zoar butned with fire and brimstone from heaven Gen. 19. Deut. 29. 23. Here they are fore-chastned of God by warres sea of salt or salt sea so Ios. 3. 16. meaning that this goodly valley after it was burnt from heaven became a salt sea and so barren and fruitlesse that no living thing fish or other was found therein For so all
histories testifie of that salt and dead sea as it was also called And the holy Scripture useth saltnesse for barrennesse Deut. 29. 23. Psal. 107. 34. This judgement of God brought upon one of the goodliest places in all Canaany signifying how that land and inhabitants should for their sinnes be deprived and made barren of all spirituall graces But by the Gospell and spirit of Christ graces are restored as was figured in a vision of waters issuing out of Gods house running into this sea healing the waters of it storing it with live fishes c. Ezek. 47. 1. 8. 9. 11. Vers. 4. served Chedor laomer herein God shewed the truth of Noes prophesie that Canaan should be Sems servant Gen. 9. 26. Chedorlaomer of Sems progeny was chiefe of all these Kings and Lord of the Canaanites Vers. 5. smote that is killed see vers 17. Rephaims or Raphaeans called of the Greeke and Chaldee paraphrast Giants and the Hebrew word is after used for such Deut. 2. 11. and Rapha was the name of a Giant that had foure sonnes Giants in Davids dayes 2 Sam. 21. 16. 22. But these Rephaims were now a people in Canaan Gen. 15. 20. Ashteroth a City in Basan where Og after reigned Ios. 13. 31. Zuzims these the Greeks call strong nations and the Chaldee Mighties Of them we reade not else-where unlesse their name was after changed by the Ammonites into Zamzummims Deut. 2. 20. Emims or according to the Greeke Ommeans these the Caldee calleth Terrible ones and so the Hebrue name signifieth They were a people great and many and tall as the Anakims accounted Giants and by the Moabites were called Terrible Emims Deut. 2. 10. 11. Shaveh or the plaine as the word signifieth of Kirjathaim which was a citie in the Land of Sihon afterwards King of Hesbon see Ios. 13. 19. Vers. 6. Chorites or Chorreans or Chorims a people that dwelt in Seir till Esau and his sonns drove them thence Deut. 2. 22. Gen. 36. 20. c. El-pharan by interpretation the Oke or plaine of Pharan or Paran which was a City by the wildernesse of that name see Gen. 21. 21. Vers. 7. En-mishpat that is by interpretation the Well of judgement and so the Greeke here calleth it the Chaldee nameth it the plaine of the division of judgement So called as it seemeth of Gods judgement or sentence given against Moses and Aaron for sinning at that place see Num. 20. 1. 10. 12. 13. the field that is the country or region so the field of Edom Gen. 32. 3. the field of Moab Gen. 36. 35. the field of Soan Psal. 78. 12. the field of Syria Hos. 12. 12. wherby those countries are meant the Amalekite so called afterward of Amalek son of Esau Gen. 36. 12. Hazezon thamar which the Chaldee calleth Engedi as it is also named in 2 Chron. 20. 2. a Citie in the Land of Canaan which fell to the tribe of Iudah Ios. 15. 62. a fruitfull place of vines Song 1. 13. Vers. 10. had many pits Hebr. pits pits which meaneth many or diuers pits so heapet heapes is many heapes Exod. 8. 14. rankes rankes Mar. 5. 40. for by many rankes fell that is were slaine there as the word also signifieth in Ios. 8. 24. 25. Iudg. 8. 10. and 12. 6. and many other places So there fell of Israel 1 Chron. 21. 14. for which in 2 Sam. 24. 15. is written there dyed See after Gen. 25. 18. Vers. 11. the substance or the goods cattell mony c. see Gen. 12. 5. their victuals or their meat the fruits of the land which were both sweet and plentifull made now a prey to the hungry souldiers The like judgements God threatned to the Israelites when they entred this land to possesse it if they brake his covenant Deuteron 28. 30. 31. 33. 51. Vers. 12. dwelt or was dwelling and so became partaker of their calamitie God thus chastening Lots former affectation of this pleasant country Gen. 13. 10. 11. Vers. 13. the Hebrew so named of his father Heber Gen. 11. 16. and hee and his children were commonly knowne by this title as in Gen. 39. 14. Numb 24. 24. Ier. 34. 9. Some thinke hee was so called of passing over the River when God called him from Chaldea Ios. 24. 2. but by Gen. 10. 21. it appeareth rather to bee of Heber the Patriarch and as this name of Hebrewes was the first title given to Abram and his seed so it indureth one of the last 2 Cor. 11. 22. Phil. 3. 5. the Okes or plaines see Gen. 13. 18. confederates Hebr. men or masters of league or covenant sworn-friends as the Greeke importeth Vers. 14. brother that is his kinsman see Gen. 13. 8. armed or drew out that is ledforth of his house Greeke numbred mustered trained or instructed we may understand it both of civill affaires and religion wherein hee had trained them the Chaldee calleth them young men and so doth Moses in vers 24. children that is servants borne in his house and to it belonging See after in Gen. 15. 3. pursued to weet after them as the Greeke saith meaning those kings fore-mentioned Dan a place in the north parts of Canaan called of old Leshem and being won by the Danites it was named Dan Ios. 19. 47. After it was called Caesarea so the Ierusalemy paraphrase calleth it Dan de Kasarjon Vers. 15. the left hand of Damascus called in Hebrew Dammesek and sometime Darmesek as 1 Chron. 18. 5. which was the head of Aram or Syria Es. 7. 8. and for the left hand both the Chaldee paraphrasts say north of Damascus and that rightly for the east is counted the formost part of the world and the west the hindmost Esay 9. 12. and the South is called the rightside opposed to the North Psal. 89. 13. Thus Abram pursued them passed in peace by a way that hee had not gone with his feet Esay 41. 3. Vers. 16. the substance or goods to weet of the Sâ—doâ—ites as the Greeke version addeth Thus God gave the nations before Abram and made him rule ever Kings gave them as dust to his sword as driven stubble to his bow Esay 41. 2. A like victory God gave to David over the Amalekites 1 Sam. 30. 18. 19. c. And as the Hebrew have a saying that whatsoever befell unto the fathers is asigne unto the children so of this victory they write that it befell unto Abraham to teach that foure kingdomes should stand up to rule over the world and that in the end his children should rule over them and they should all fall by their hand and they should bring againe all their captives and all their substance Which are the foure kingdomes spoken of in Daniel R. Menachem on Gen. 14. Vers. 17. from smiting or from the slaughter as the Greeke turneth it and the Apostle hath the same word in Hebr. 7. 1. So in the Hebrew where one Prophet saith he smote 2 King 14. 5. another saith he killed 2 Chron. 25. 3.
or taking hand Deut. 1. 5. Accordingly the Greeke here translateth I have begunne dust that is base vile see Gen. 3. 19. Vers. 28. destroy or corrupt marre see Gen. 6. 13 for five that is for lacke of five So for fatnesse Psal. 109. 24. and for the fruits Lam. 4. 9. is for the lacke of them Vers. 30. and I will or that I speake as verse 19. the Greeke translateth it If I speake so verse 32. Also and is put for and if in Exodus 4. 23. Malac. 1. 2. Vers. 32. this once Abraham descended not to sewer then ten a reason whereof the Hebrew Doctors give to be this that in the generation of the floud there were eight Noah and his wife and his three sonnes and their wives and yet the world was not saved for their sakes Breshith rabbah on Gen. 18. Vers. 33 Iehovah went away the Chaldee saith the glorie of the Lord was lifted up made an end the Greeke turneth it had ceased speaking CHAP. XIX 1. Lot in Sodom entertaineth two Angels 4 the Sodomites to abuse them doe he set his house and will not bee disswaded from their wickednesse 11 The Angels strike them with blindnesse 12 and send Lot for safety into the mountaine 18 but hee obtaineth leave to goe into Zoar. 24 Sodom and Gomorrha are destroyed with fire from heaven 26 Lots wife looking backe is a pillar of salt 30 Lot fearing to abide in Zoar dwelleth in a cave 31 His two daughters make him drunken and of them he begetteth Moab and Ammon ANd there came two Angels to Sodom in the evening and Lot was sitting in the gate of Sodom and Lot saw and rose-up to meet them and he bowed-downe himselfe with the face to the ground And hee said Behold now my Lords turne in I pray you into your servants house and tarry-all-night and wash your feet and ye shall rise-up-early and goe on your way And they said Nay but we will abide-all-night in the street And he pressed upon them vehemently and they turned in unto him and came into his house and he made them a banquet and did bake unleavened cakes and they did eate But before they lay-downe the men of the city the men of Sodom compassed about the house from the yong even to the old all the people from the utmost quarter And they called unto Lot and said unto him where are the men which came unto thee this night bring them out unto us that we may know them And Lot went-out unto them to the doore and he shut the doore after him And he said I pray you my brethren doe not evill Behold now I have two daughters which have not knowne man let mee I pray you bring out them unto you and doe ye to them as is good in your eyes only to these men doe not any-thing for therefore came they into the shadow of my rafter And they said Stand further and they said This one fellow came in to sojourn and will he judging judge now will we doe worse to thee then to them and they pressed sore upon the man upon Lot and came neere to breake the doore And the men put-forth their hand and brought in Lot unto them into the house and shut the doore And they smote the men which were at the doore of the house with blindnesses from the small even to the great that they wearied themselves to find the doore And the men sayd unto Lot hast thou here any besides sonnes-in-law or thy sonnes or thy daughters or any that thou hast in the City bring-out from this place For wee will destroy this place because the cry of them is wexen-great before the face of Iehovah and Iehovah hath sent us to destroy it And Lot went out and spake unto his sonnes-in-law that were taking his daughters and he said rise-up goe-out from this place for Iehovah will destroy the Citie but he was as one-that-mocked in the eyes of his sonnes-in-law And when the dawning-of-the-day came-up then the Angels hastened Lot saying Arise take thy wife and thy two daughters which are found here lest thou bee consumed in the iniquity of the City And hee lingred and the men layd-hold on his hand and on the hand of his wife and on the hand of his two daughters in the gentle-mercy of Iehovah upon him and they brought him forth and set him without the City And it was when they had brought them forth-abroad that he said Escape for thy soule looke not behind thee neither stay thou in al the plain escape to the mountaine lest thou be consumed And Lot said unto them Oh not so Lord. Behold now thy servant hath found grace in thine eyes and thou hast magnified thy mercy which thou hast done with me to save-alive my soule and I I cannot escape to the mountaine lest evill cleave unto mee and I dye Behold now this citie is neere to flee thither and it is a little one oh let mee escape thither is it not a little one and my soule shall live And he said unto him Loe I accept thy face for this thing also that I will not overthrow the City for the which thou hast spoken Hast thee escape thither for I cannot doe any thing till thou be come thither therefore he called the name of the City Zoar. The Sunne came-forth over the earth and Lot entred into Zoar. And Iehovah rained upon Sodom and upon Gomorrha brimstone and fire from Iehovah out of the heavens And hee overthrew these Cities and all the plaine and all the inhabitants of the Cities and that which grew on the ground And his wife looked from behind him and shee was a pillar of salt And Abraham gat-up-early in the morning unto the place where hee had stood before Iehovah And hee looked toward Sodom and Gomorrha and toward all the land of the plaine and he saw and loe the smoke of the land went-up as the smoke of a fornace And it was when God destroyed the Cities of the plain that God remembred Abraham and sent Lot out of the mids of the overthrow when he overthrew the Cities in the which Lot dwelt And Lot went-up out of Zoar dwelt in the mountaine and his two daughters with him for he feared to dwell in Zoar and he dwelt in a cave he and his two daughters And the firstborne said unto the yonger out father is old and there is not a man in the land to come in unto us after the way of all the earth Come let us make our father drinke wine and let us lye with him and keepe-alive seed of our father And they made their father drinke wine in that night and the firstborne went-in and lay with her father and he knew not when she lay-downe or when she arose And it was on the morrow that the firstborne said unto the yonger Behold I lay yesternight with my father let us make him drinke wine this night also and goe thou in lye thou with
gentle-mercy or for the mercifull sparing that is the Lord being mercifull and sparing him as the Greeke translateth The word importeth gentlenesse and loving affection or commiseration as wherby men are spared from punishment So in Esa. 63. 9. in his love in his gentle mercy God redeemed his people Vers. 17. that he or then he said meaning the Lord I 〈…〉 h as appeareth v. 18. 24. who it seemeth was new come from Abraham to Sodom Genesis 18. 22. 33. thy soule that is thy life for so the Scripture usually speaketh as keepe his soule Iob 2. 6. that is spare his life to seeke the soule is to seeke ones life Exod. 4. 19. Mat. 2. 20. See also Gen. 2. 7. and 37. 21. looke not this commandement as the like in Gen. 2. 17. was given not to Lot alone but to his wife and children as the event sheweth vers 26. and forbiddeth all affectation of worldly things which draweth from ready obedience unto God Compare Luke 9. 62. Phil. 3. 13. 14. Mat. 24. 16. 17. 18. to the mount The mountaines are sometime spoken of as places of safety Mat. 24. 16. figuring Gods providence and protection Psalm 121. 1. and 125. 2. Esay 2. 2. Vers. 18. Lord or my Lords for the Hebrew Adonai by reason of the pawse is here doubtfull whether it be the title of God or of men For the Chaldee putteth for it Lords but the Greek Lord and the words following are directed to one though before he spake to them See Gen. 15. 2. and 18. 3. Vers. 19. cleave unto me the Greeke saith take hold on me Herein Lot shewed his weak faith not resting in Gods word wherefore the place which he chose for safety secured him not but for feare he left it ver 30. Vers. 20. to flee that is for me to flee as the Greek translateth See Gen. 6. 19. and 23. 8. Vers. 21. accept thy face or lift up thy face that is doe respect and so will gratifie thee and grant thy request in this thing Thus the Lord doth the desire of them that feare him Psal. 145. 19. This phrase of accepting the face is usuall for shewing of favour to any which sometime is spoken in the ill part and commonly called respect of persons and then it is denyed of God Deut. 10. 17. and forbidden to men Deut. 16. 19. The Greeke expresseth it by ethaúmasa to prosopon which here and in sundry other places meaneth an honourable regard and estimation of ones face or suit in which sense the Apostle useth it Iude v. 16. against such as would respect the face or gratifie men for profits sake The contrary whereto is to turne away the face of any which is to say one nay or deny their request 1 King 2. 16. 20. Vers. 22. any thing or the thing to weet now in hand Heb. a word he called that is every one or it was called See the notes on Gen. 16. 14. Zoar or Zogor in Greeke Sigor and else-where Sogor in the Latine Segor by interpretation Litle before it was called Bela Gen. 14. 2. Vers. 23. came forth ever or arose upon the earth This time of the morning was fittest to shew the light of grace arisen to Lot and how in prosperity affliction shall come upon the wicked and they not know the morning thereof as Esay 47. 11. For the rising of the Sun is a signe of favour from the Lord Mat. 5. 45. but unto Sodom it is the time of vengeance Hence Christ saith as it was in the dayes of Lot they did eate they dranke they bought they sold they plâ—â—â—ed they builded but the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all even thus shall it bee in the day when the son of man is revealed Luke 17. 28. 29. 30. Vers. 24. and upon Gomorra with two other cities not here expressed Admah and Seboim Deut. 29. 23. brimstone this added to fire increaseth it Esay 30. 33. and so is used in Scripture to signifie increase of torment for the wicked and the second death Rev. 14. 10. and 19. 20. and 20. 10. and 21. 8. And of these Cities it is said besides their temporall judgement that they suffer the vengeance of eternall fire Iude ver 7. and are made an ensample to those that after should live ungodly 2 Pet. 2. 6. So the Hebrew Doctors say The men of Sodom have no part or inheritance in the world to come as it is written The men of Sodom were wicked and sinners before the Lord exceedingly Gen. 13. 13 wicked in this world and sinners in the world to come Thalmud Bab. in Sanhedrin chapt Chelek This judgment of burning was answerable to Sodoms sin that burned in bruitish lust man towards man so Nadab and Abihu that transgressed with fire are burned with fire Lev. 10. 1. 2. Others sinning by shedding of blood have blood to drink Rev. 16. 6. Exod. 7. 20. 21. Vers. 25. overthrew this word noteth a sudden unevitable and perpetuall destruction whereupon the Prophet saith the Lord overthrew them and repented not Ier. 20. 16. and the Apostle saith he condemned them with an ouerthrow 2 Pet. 2. 6. and in Lam. 4. 6. Sodom was overthrowne even in a moment and no hands stayed on her and to the perpetuall desolation of these Cities there is allusion in Esay 13. 19. 20. Ier. 50. 40. Zoph 2. 9. yet the punishment of them that despise the Gospell shall bee greater then Sodoms Mat. 11. 24. that which grew or the bud of the ground so that in the plaine where these cities stood there grew no good thing after to this day but it became a dead and loathsome lake called the dead sea and sea of salt see Gen. 14. 3. Zoph 2. 9. Deut. 29. 23. So the Rabbines say Of the wickednesse of the five Cities even to this day the wast land that smoaketh is a testimony and plants bearing fruit that never come to ripenesse Wisd. 10. 7. Vers. 26. from behind him the Greeke translateth it unto the things behind which phrase is used in Luke 9. 62. Phil. 3. 14. This being done contrary to the commandement vers 17. and with a corrupt affection in her God did severely punish and she is a warning to all as Christ saith hee that is in the field let him not returne to the things behind remember Lots wife Luke 17. 31. 32. was a pillar or became a pillar or statue of salt and so she had part of the plagues of Sodom which was brimstone and salt that it became a sea of salt Deut. 29. 23. Gen. 14. 3. And this her statue or pillar stood for a memoriall to others that they may bee the better seasoned This salt pillar continued long Iosephus a Iewish historian after Christs life on earth writeth that he did see it Antiqu. 1. booke chapt 12. and so others since his time Vers. 27. had stood the Chaldee addeth stood in prayer see Gen. 18. 22.
Gen. 10. 23. and againe Vz of Seir in Edoms country Gen. 36. 28. Buz in Greeke Baux of him came that learned yong man Elihu Iob 32. 2. Buz dwelt by his elder brother Vz in Arabia Ier. 25. 20. 23. 24. Kimuel in Greeke Kamouel of Aram the Greeke saith of the Syrians There was an Aram before of Sem Gen. 10. 22. Aram throughout the Bible is turned in Greeke Syria and Syrians as Mizraim is Aegypt and Cush Ethiopia Vers. 22. Kesed or Cesed in Greeke Chazad Chazo in Greeke Nazais Pildash in Greek Phaldese Iidlaph in Greeke Iledaph Vers. 23. Bethuel in Greeke Bathouel of whom see after Gen. 24. 15. Rebekah or Rebekka in Hebrew Ribkah she became wife to Isaak Abrahams sonne Gen. 24. 15. 67. And for that cause chiefly is this genealogy here set downe Vers. 24. his concubine to weet Nachors concubine The Hebrew Pilegesh whereof the Greeke Pallakis and Latine Pellex is borrowed which we call a Concubine signifieth an halfe wife or a divided and secondary wife which was a wife for the bed and thereby differing from an whore but not for honour and government of the family as King Solomons wives were Princesses but his concubines not so 1 King 11. 3. neither had their children ordinarily any right of inheritance but had gifts of their father as Gen. 25. 5. 6. Such a concubine was Hagar to Abraham yea and Keturah his second wife is called a concubine Gen. 25. 1. 6. 1 Chr. 1. 32. And Bilha and Zilpha were concubines to Iaakob Gen. 35. 22. And many other men of note had also concubines as Caleb 1 Chron. 2. 46. 48. Manasses 1 Chron. 7. 14. Gedeon Iudg. 8. 31. David 2 Sam. 5. 13. Solomon 1 King 11. 3. Roboam 2 Chron. 11. 21. and among the heathens as Est. 2. 14. Dan. 5. 3. The Hebrew Doctors say wives were taken in Israel by bils of Dowry and solemne espousals but concubines without either of both Maimony treat of Kings ch 4. S. 4. So among the Gentiles as appeareth by that saying in the Poet lest this report goe of mee that I have given thee mine owne sister rather for a concubine then in way of matrimony if I should give her without a dowrie Plautus in Trinumm Likewise among the Greekes the Oratour saith wee have concubines for daily concubineship or use of the bed and wives for to bring us forth children legitimate and faithfully to keepe the things in the family Demosthenes in Orat. against Neaera Tebach in Greeke Tabec of him and his brethren wee find no mention in other Scripture Tachash in Greeke Tochos Maacah in Greeke Mocha CHAP. XXIII 1 The age and death of Sarah for whom Abraham mourneth 3 and purchaseth of the sonnes of Cheth a place for her buriall 10 which Ephron would have given him 13 but Abraham would not receive without giving the full price 17 So the field and cave in Macpelah becommeth Abrahams possession and there he burieth Sarah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd the life of Sarah was a hundred yeeres and twenty yeeres and seven yeeres these were the yeeres of the life of Sarah And Sarah dyed in Kirjath-Arba the same is Chebron in the land of Canaan and Abraham came to mourne for Sarah and to weepe for her And Abraham stood-up from before his dead and spake unto the sonnes of Cheth saying I am a stranger and a sojourner with you give mee a possession of a burying-place with you that I may bury my dead out of my sight And the sonnes of Cheth answered Abraham saying to him heare us my Lord thou art a Prince of God amongst us in the choise of our buriall-places bury thou thy dead a man of us shall not with-hold from thee his burying place from burying thy dead And Abraham stood-up and bowed-downe himselfe to the people of the land to the sonnes of Cheth And he spake with them saying if it be your mind to bury my dead out of my sight heare me and intreat for me to Ephron the sonne of Zohar And let him give mee the cave of Macpelah which he hath which is in the end of his field for full money let him give it me amongst you for a possession of a burying-place And Ephron was sitting amongst the sonnes of Cheth and Ephron the Chethite answered Abraham in the eares of the sonnes of Cheth of all that went in at the gates of his citie saying Nay my Lord heare me the field I give thee and the cave that is therein I give it thee in the eies of the sonnes of my people give I it thee bury thy dead And Abraham bowed-down himselfe before the people of the land And he spake unto Ephron in the eares of the people of the land saying But if thou wilt give it I pray thee heare mee I will give the money of the field take it of me and I will bury my dead there And Ephron answered Abraham saying unto him my Lord heare me the land is worth foure hundred shekels of silver betweene mee and thee what is that and bury thy dead And Abraham hearkned unto Ephron and Abraham weighed to Ephron the silver which he had spoken of in the eares of the sons of Cheth foure hundred shekels of silver currant with the merchant And the field of Ephron which was in Macpelah which was before Mamree was made-sure the field and the cave which was therein and everie tree which was in the field which was in all the border thereof round about Vnto Abraham for a purchase in the eies of the sons of Cheth with all that went-in at the gates of his citie And afterward Abraham buried Sarahs his wife in the cave of the field of Macpelah before Mamree the same is Chebron in the land of Canaan And the field and the caue which was therein was made sure to Abraham for a possession of a burying place by the sons of Cheth Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 5 section of the Law called Chajjee Sarah that is The life of Sarah See Gen. 6. 9. Vers. 1. the life in Hebrew lives see Gen. 2. 7. This speciall honor hath Sarah our mother above all women in the Scripture that the number of her yeeres is recorded of God Eve was the mother of all living Gen. 3. 20. and Sarah is mother of al the faithfull 1 Pet. 3. 6. She lived a pilgrim with Abraham her husband 62 yeeres and before her departure from Charran 65. in all 127 yeeres Vers. 2. Kirjath Arba that is the citie of Arba. as the Greeke translateth it called also Chebron see Gen. 13. 18. came or went-in namely into Sarahs tent wherein she dwelt and dyed for Abraham had many tents as had Lot Gen. 13. 5. and one speciall for Sarah Gen. 24. 67. and 18. 6. to weepe Sarah also is the first for whose death mourning and weeping is mentioned another note of honour as appeareth by Gen 50. 9. 10. 11. Ier. 22. 18. 2 Sam. 1.
17. c. But sorrow for the dead must be moderate in Gods people as having hope of the resurrection 2 Thes. 4. 13. 14. and weepe in the Hebrew hath one little letter extraordinary noted also in the margine of the Hebrew bibles whereby as the Iewes thinke is signified that Abrahams mourning was not excessive but with moderation The Hebrew Doctors say that afterwards in Israel a man was bound by the law in Lev. 21. 2. 3. to mourne for his mother and for his father his son and his daughter and his brother and his sister by the fathers side And by the Rabbines a man was to mourne for his wife that he had maried and so the woman for her husband to mourne also for brother and sister by the mothers side Maimony in Misneh tom 4. treat of Mourning ch 2. S. 1. Vers. 3. from before or from the face of his dead where in likelihood he had sitten a while on the earth as was the manner of mourners to doe Iob 2. 12. 13. Esa. 47. 1. sons of Cheth that is the Chethites or Hittites the people which came of Cheth the son of Canaan Gen. 10. 15. Vers. 4. asojourner or forreiner properly it signifieth one that dwelleth in a strange country and hath no possession of his owne there And as Abraham so David acknowledgeth this of himselfe his people with God 1 Chr. 29. 15. Psal. 39. 13. and the law taught them so much Leviticus 25. 23. and the Gospell teacheth us the same for our estate on earth 1 Peter 2. 11. and commendeth to us the faith of these fathers that did so professe themselves to be strangers and forreiners in the land thereby declaring plainely that they sought a better country even an heavenly where God hath prepared for them a citie Hebr. 11. 13. 14. 16. a burying place or grave sepulcher in Hebrew Keber from which the Germaine grab and our English grave are derived Abraham having sojourned 60. yeeres in these lands never purchased foot of inheritance Act. 7. 5. till now for his dead not for any though it is likely sundry had dyed in his house within this time but for Sarah his wife As the former shewed his faith abiding there as in a strange Countrey Heb. 11. 9. so this purchase of a grave sheweth the like not onely for the generall resurrection of the dead but for the speciall possession of this promised land for which cause Iaakob also would be brought out of Egypt to bee buried here Gen. 47. 29. 30. and Ioseph by like faith gave commandement of his bones Gen. 50. 24. 25. Heb. 11. 22. For a Sepulchre of ones owne was a signe of right and firme possession Esay 25. 16. out of my sight or from before me so verse 8. Death so defaceth all earthly things that the most lovely are by it made loathsome for Sarah had beene the desire of his eyes Ezek. 24. 16. but now hee cannot suffer her in his sight And the living doe burie their dead that according to the sentence of God man may returne to his earth and dust Gen. 3. 19. and be sowne as seed in the ground till the resurrection 1 Cor. 15. 35. 36. c. where they rest in their graves as in their beds till their change come Esa. 57. 2. Iob 14. 14. Vers. 6. a Prince of God that is a mighty prince an holy ruler preferred and advanced of God So Abimelech acknowledged that God was with him Gen. 21. 22. Things that excell are said to be of God as Mountaines of God Psal. 36. 7. Cedars of God Psal. 80. 11. wrastlings of God Gen. 30. 5. and many the like The Greeke here translateth a King of God the Chaldee a prince before the Lord. A like speech is used of the Priests called Princes of God 1 Chron. 24. 5. the choise that is the best the fayrest as the Chaldee explaineth it because men use to chose the best things And choise is put for chosen as glory of grace and riches of grace Ephes. 1. 6. 7. for glorious and rich grace the promise of the spirit Gal. 3. 14. for the promised spirit and many the like with-hold or close-up forbid either by word or deed Vers 7. bowed downe did obeysance in signe of reverence and thankfulnesse so verse 12. Sometime they that bowed would say they did so as professing their thankfulnesse 2 Sam. 16. 4. Vers. 8. your mind or your will Hebrew with your soule which word is often used for the mind or will of any Psal. 27. 12. and 41. 3. and 105. 22. The Greeke translateth if ye have in your soule the Chaldee if it bee the pleasure of your soule to bury that is that I should bury an usuall phrase where the person is not expressed but easily understood see Gen. 6. 19. and 19. 20. and 47. 29. Vers. 9. of Macpelah which is by interpretation the cave of doublenesse as the Chaldee hath and so the Greeke also translateth it the double cave but it appeareth by verse 17. 19. to be the name of the place full money Hebrew full silver that is for as much money as it is worth silver is named for all money and full for full weight as appeareth verse 16. A like speech is used in used in 1 Chron. 21. 24. for full silver which another Prophet saith for the price that is the worth of it 2 Sam. 24. 24. Vers. 10. sitting there present among them or dwelling as the word often signifieth in the eares that is in the audience or hearing as the Greeke explaineth it So vers 13. and 16. went in meaning the citizens who are described by going in as in Gen. 34. 24. by going out which two are often joyned together to goe in and out for to converse trade c. see Ier. 17. 19. 20. 25. 22. 4. Vers. 11. in the eies that is in the fight or presence or before as the Greeke translateth it so verse 18. sonnes of my people which the Greeke turneth my citizens an usuall east country phrase so in Luke 19. 14. his citizens is turned in the Syriake the sons of his citie Bargains passed thus publikely in the city gates for more testimony and assurance as was used also in other cases Ruth 4. 1. 4. 9. 11. Ver. 13. if thou that is wilt give it or if thou be he whom I speak of as the Greeke translateth seeing thou art with me that is present Such imperfect speeches are often used where other fit words are to be understood as the scripture it selfe sometime manifesteth as behold the oxen 2 Sam. 24. 22. which an other Prophet relating saith behold I give the oxen 1 Chron. 21. 23. See also before Gen. 11. 4. and 13. 9. and after here in the 15. ver money Hebrew silver that is the price of the field Vers. 15. shekels or as we may call them shillings the Greeke translateth them didrachmes w ch word is used Mat. 17. 24. what the shekel weighed see noted on
Vers. 11. toucheth that is hurteth or injureth so in vers 29. and in Ios. 9. 19. Ruth 2. 9. Iob 1. 11. Psal. 105. 15. Zach. 2. 8. or Hebr. and which is often used for or as is observed on Gen. 13. 8. dying that is he shall surely be put to death as Gē 2. 17 Vers. 12. 100 measures that is as the Chaldee explaineth it a hundred for one when he measured it or an hundred may meane many as an hundred fold Matth. 19. 29. is elsewhere called manifold more Luke 18. 23. The word Shegnarim signifieth publicke measures such as were used at the gates of cities which were full and large And this increase which is the most that our Saviour speaketh of in Matth. 13. 23. sheweth the fruitfulnesse of the land of Canaan when God blessed it and figured the bountifull reward which the godly sha l find of their labours in the heavenly country which we seeke Gal. 6. 7. 8. 9. Heb. 11. 14. 16. The fruitfulnesse of Canaan signified also the graces of the Gospel Ezek. 34. 27. Zac. 8. 12. Ps. 67. 7. blessed him his blessing maketh rich Pro. 10. 22. Iob 42. 12. This the next words of Isaak do also confirm Vers. 14. possession or cattell so Gen. 47. 17. husbandry so also the Greeke turneth it georgia It implieth all manner worke and service belonging to a family and so servants and tillage of all sorts The like is said of Iob Iob 1. 3. envied had an envious zeale and emulation So Solomon saw how all labour and rightnesse of worke brought envy to a man from his neighbour Eccles. 4. 4. Vers. 15. with dust or earth as the Greeke translateth This also they enviously did against their oath before Gen. 21. 30. 31. And this injury was great because of scarcity of waters there Gen. 21. 25. It figured out the corrupting of the cleare doctrines of the gospell by earthly glosses and traditions of Antichristians Psal. 65. 10. and 84. 7. Song 4. 15. Num. 21. 16. 18. Iohn 4. 10. 14. Vers. 17. pitched to weer his tents or encamped A word used for pitching of camps or armies Exod. 14. 9. and 15. 27. c. applyed first here to Isaaks family afterwards to Iakobs Gen. 33. 18. and so to his posterity And betokeneth a residing or quiet sitting opposed to removing or journying Num. 1. 50. 51. 52. and 9. 17. 18. The Chaldee translateth it dwelled Vers. 18. returned and digged that is as the Greek explaineth it againe digged Figuring the restoring of the ancient truth out of corruption as v. 15. their names so renewing the ancient good names that caried as seemeth the memoriall of Gods graces which the wicked had defaced as on the contrary the idolatrous names of places on which the heathens had set the memoriall of false gods and superstition were by the Israelites changed when they came into their possession Num. 32. 38. for the very names of idols are not to be heard out of our mouthes Exod. 23. 13. Psal. 16. 4. Vers. 19. the valley of Gerar as the Greeke yersion doth expresse living that is as the Chaldee here translateth springing waters Waters that spring or runne are for their continuall motion called living Levit. 14. 5. 50. and 15. 13. Num. 19. 17. Song 4. 15. For life consisteth in continuall motion The Greeke keepeth the Hebrew phrase and so in the New Testament where living waters signifie heavenly graces Iohn 4. 10. 11. 14. and 7. 38. Rev. 21. 6. and 22 1. Vers. 20. ours or belonging to us the Greeke changeth the person saying that the water was theirs So ver 7. Ezek that is Contention or wrongfull strife Wrangling the Greeke translateth Injurie because they injuried him Vers. 21. Sitnah that is Hatred or Spitefulnesse Of this the devill hath his name Satan Vers. 22. Rechoboth that is Roomths or large spaces Compare Psalm 4. 2. in distresse thou hast made roomth for me Vers. 24. feare not for the opposition of the Philistims and other afflictions that are incident unto thee So God comforted Abraham Gen. 15 1. Vers. 25. called on the Chaldee saith prayed so did Abraham his father Gen. 12. 7. 8. and 13. 4. 18. 〈◊〉 stretched out that is set up or pitched his tent as the Greeke explaineth it which was with spreading and stretching out the curtaines and cords unto stakes Esa. 33. 20. Vers. 26. Achuzzath his friend or aretinue of his friends and so the Chaldee translateth it a company of his friends but the Greeke takes it for a proper name Ochozath and his friend the Greek calleth nymphagogos which is the companion or leader of the bridegroome like that in Iudg. 14. 20. which the Greek there translateth as this here Prince that is Chiefe captaine in Greeke the Chiefe leader of the army as in Gen. 21. 22. with which this history is to bee compared Isaaks wayes pleasing the Lord he made his enemies to be at peace with him as Prov. 16. 7. Vers. 28. Seeing c. that is wee have evidently seene Iehovah the Chaldee expounds it the word of the Lord is thine helpe an oath-of-execration in Greeke a curse that is an oath wishing a curse to the breaker of it as Gen. 24. 41. The Chaldee paraphraseth thus Let the oath now be confirmed which was betweene our fathers and betweene us and thee strike Hebr. 〈◊〉 foe Gen. 15. 18. Vers. 29. If thou shalt understand Taking a curse upon thee if thou shalt meaning that thou shalt not or wi 〈…〉 doe evill as the Greeke explaineth it See Gen 21. 23. touched that is hurt as v. 11. blessed see Gen. 24. 31. An imperfect speech as if he should say O thou blessed of the Lord doe thou likewise deale with us or as thou art now blessed of the Lord so sweare unto us by him The Greeke translateth and now thou art the blessed of the Lord. Vers. 30. a banquet used when men made covenants together Gen. 31. 54. Vers. 31. man to his brother that is one to another the Greeke saith man to his neighbour Vers. 33. Shibeah in Greeke Horkos in English Oath Beersheba that is the well of the oath as the Greeke also interprets it This name was given before Gen. 21. 31. It seemeth in tract of time the name was forgotten the rather because the well then digged by Abraham vers 30. was by the Philistims stopped Gen. 26. 15. and they would therefore have no such monument but Isaak now reneweth the name Or here the citie is named Beersheba there the place Gen. 21. 3. that is the whole region Vers. 34. old Hebr. sonne This also was the age of his father Isaak when he maried Gen. 25. 20. Iudith one of the daughters of the Canaanites called by another name Gen. 36. 2. see the annotations there This fact was contrary to Abrahams charge Gen. 24. 3. and his father Isaaks as is likely by vers 35. and Gen. 28. 2. 6. 8. a Chethite in Greeke an Evite see Gen. 36.
being touched became like the fat of a dead thing therefore it is unlawfull for the sonnes of Israel to eat of the sinew c. Pirkei R. Eliez ch 37. that shranke or that was removed or forgate his place The Greek translateth the sinew that was benummed By the Hebrew Canons they were bound to abstaine from eating this sinew both within the land of Israel and without the land in common meates and in holy in cattell and in wild beasts in the right thigh of the beast and in the left But not infowles because they have no hollow in the thigh And whose eateth of the sinew that shranke the quantity of an Olive is beaten with 40 s 〈…〉 es Thalmud Bab. in Cholin ch 7. and Maimony in treat of Forbidden meats ch 8. Therefore the Iewes are carefull to cut away out of all beasts which they kill and eat this sinew with all the branches of it underneath and the muscle of flesh wherein they are for more assurance Also in their sacrifices when the members of the burnt offring were cut in peeces and salted then all the peeces were laid upon the Altar and they tooke out the sinew that shranke being upon the top of the Altar and threw it upon the ashes which was in the midst of the altar saith Maimony in Misn. treat of Offring the sacrifices ch 6. S. 4. Among the Hebrewes also that paine in the thigh with vs named the Sciatica is by them called Gid hannasheh that is The sinew that shranke CHAP. XXXIII 1 Iakob goeth before his family and boweth unto Esau seven times 4 the kindnesse of Iakob and Esan at their meeting 6 Iakobs wives and children bow unto Esau. 10 With much intreaty he receiveth Iakobs present 12 Offereth to accompany Iakob but his courtefie is modestly refused 17 Iakob commeth to Succoth 18 At the city of Sechem he buyeth a field and buildeth an altar called El-Elohe-Israel ANd Iakob lifted up his eyes and saw and behold Esau came and with him foure hundred men and he divided the children unto Leah and unto Rachel and unto the two handmaids And he put the handmaids and their children first and Leah and her children after and Rachel and Ioseph aftermost And he passed over before them and bowed himselfe to the ground seven times untill hee came neere to his brother And Esau ran to meet him and imbraced him and fell on his neck and kissed him and they wept And he lifted up his eyes and saw the women and the children and said who are these with thee and he said The children which God hath graciously given to thy servant And the handmaids came-neere they and their children and bowed-themselves And Leah also came-neere and her children and they bowed-themselves and after came Ioseph neere and Rachel and they bowed-themselves And he said what meanest thou by all this company which I met And he said to find grace in the eyes of my Lord. And Esau said I have much my brother let that which is thine be thine And Iakob said Nay I pray thee if now I have found grace in thine eyes then take my present at my hand for therefore I have seene thy face as though I had seene the face of God and thou wast pleased with me Take I pray thee my blessing which is brought to thee because God hath dealt-graciously with mee and because I have all and he urged him and he tooke it And he said let us take our journey and goe and I will goe before thee And hee said unto him my Lord knoweth that the children are tender and the flockes and herds are with young with me and if they overdrive them one day then all the flockes will dye Let my Lord I pray thee passe over before his servant and I will leadon softly according to the foot of the worke which is before me and to the foot of the children untill I come unto my Lord to Seir. And Esau said Let me appoint I pray thee with thee some of the folke which are with me and he said wherefore is this let me find grace in the eyes of my Lord. And Esau returned in that day on his way to Seir. And Iakob journeyed to Succoth and built him an house and made boothes for his cattell therefore he called the name of the place Succoth And Iakob came safe to the City of Sechem which is in the land of Canaan when he came from Padan Aram and he encamped before the City And he bought a parcell of a field where hee had stretched-out his tent at the hand of the sonnes of Hamor the father of Sechem for an hundred lambs And he set-up there an Altar and called it El-Elohe-Israel Annotations HAndmaids in the Chaldee concubines So one of them is called Gen. 35. 22. Vers. 3. seven this may be taken for many times as the barren hath borne seven that is many 1 Sam. 2 5. seven that is many abominations are in the hatefull mans heart Prov. 26. 25. and sundry the like Here Iakob doth that himselfe which God promised should bee done unto him Gen. 27. 29. But humility goeth before honour And it is noted by the Hebrew Doctors as a decree of God that Esau should be ruler over Iakob in this world and Iakob ruler over Esau in the world to come Pirkei R. Eliezer ch 37. Vers. 4. kissed him These were signes of Esaus affections changed from his former hatred Gen. 27. 41. Luk. 15. 20. and of Iakobs prevailing with men as he had with God Genes 32. 28. for his waies pleasing the Lord hee made his enemies at peace with him Prov. 16. 7. Therefore the word kissed is extraordinarily noted in the Hebrew with three prickes over it as leading the reader to observe well this matter In the words following the Greeke addeth they wept both Vers. 8. what meanest thou Hebr. what to thee company or camp the drove sent before Gen. 32. 16. to finde that is that I may finde the Greek explaineth it that thy servant may finde grace Vers. 9. much Hereby he may meane inough or a great deale the Greeke translateth it many things Iakob in vers 11. speaketh more freely I have all things Thus Esau had received his blessing Gen. 27. 39. be thine that is keepe it to thy selfe or as the Chaldee explaineth it much good doe it thee that which thou hast Vers. 10. therefore or because as this word signifieth in Gen. 38. 26. face of God that is honourable and comfortable The Chaldee for God Elohim translateth Princes as the word sometime signifieth Psal. 82. pleased or thou hast favourably accepted me Vers. 11. blessing that is the gift which by the blessing of God I have received and doe with a willing and liberall heart give unto thee Hereupon the scripture often useth a blessing for a bounteous gift or liberality 1 Sam. 25. 27. and 30. 26. 2 King 5. 15. and so the Apostle useth it in 2 Cor. 9. 5. 6. The
Chaldee keepeth here the word used in the former verse the present all that is inough of all the Greeke turneth it plurally all things A more full acknowledgment and contentation then Esaus who said he had much vers 9. he took it Iakob herein had the preeminence for it is more blessed to give than to receive Act. 20. 35. and Abram would not bee inriched by the king of Sodom Gen. 14. 23. The Hebrew Doctors in Bresith rabbah here say that all the gifts which Iakob gave to Esau the kings of the world shall restore unto the King Christ as Psal. 72. 10. Vers. 12. and goe meaning unto Seir where hee would lovingly entertaine his brother and gratifie his kinenesse By Iakobs answer in vers 14. it seemeth he did so understand him Vers. 13. with yong or giving-sucke as the Chaldee translateth it The Hebrew may imply both as 1 Sam. 6. 7. Vers. 14. will lead on or will gently-lead softly As Iakob here with his flocke so Christ the good sheepherd is prophesied to deale with his people Esa. 40. 11. the foot of the worke that is the pace of the cattell as they are able to goe called a worke because about them his labour was imployed So in Exod. 22. 8. Thus Christ preached as men were able to heare Mark 4. 33. so did his Apostles becomming weake to the weake 1 Cor. 3. 2. 9. 22. Rom. 15. 1. For foot the Greek translateth leisure Vers. 15. appoint or set and consequently leave as the Greeke and Chaldee doe translate it So in Exod. 10. 24. let mee finde grace that is grant my desire and leave none So to finde grace is to have a request granted Gen. 34. 11. and 47. 25. 1 Sam. 25. 8. Or as the Greeke translateth it is inough that I have found grace as being a thankfull refusall and so the Hebrew phrase seemeth elsewhere to import as in Ruth 2. 13. 2 Sam. 16. 4. Vers. 17. an house in Greeke houses they were cottages for present use for hee stayed not there long Succoth that is boothes or tents hereof the place had the name and so the citie that was after there builded was called Succoth Iudg. 8. 15. 16. Likewise the place whither Iakobs sonnes first came after they went out of Egypt was called Succoth Exod. 12. 37. and in memoriall of their dwelling in boothes God appointed a yeerely feast for all the people called the feast of Succoth that is of boothes or tents made of green boughes of trees wherein they dwelt seven daies in a yeere Levit. 23. 34 42. 43. V. 18. came safe or came in peace sound whole he and all that he had having got the victory over all troubles and dangers according to the promises of God Gen. 31. 3. 32. 28. The Hebrew Salem is so interpreted here by the Chaldee paraphrase safe or sound but the Greeke maketh it the name of a place to Salem the citie of the Sichimites Howbeit we finde elsewhere no mention of such a citie Yet if so it be understood it is an other then that Salem where Melchisedek raigned Gen. 14. 18. which was Ierusalem from which this Salem was 40. miles distant In Ioh. 3. 23. there is mention of a Salem by Enon where Iohn baptised which is thought to bee that Saalim spoken of in 1 Sam. 9. 4. Sechem or Sychem as in Greeke it is called Act. 7. 16. called also Sichar Ioh. 4. 5. Padan Aram or Mesopotamia of Syria as the Greeke hath it See Gen. 25 20. encamped pitched his tents Vers. 19. he bought yet was that land given of God to him and his fathers Gen. 12. 6. 7. but hoc was a pilgrim on it as were they Heb. 11. 9. and in hope of that promise in time to be fulfilled he purchased this field as Ieremie bought a field for like signification Ier. 32. 9. 15. After it became the portion of Ioseph his children Ios. 24. 32. Hamor or Emmor as it is written Act. 7. 16. in Hebrew Chamor 100. lambs so the Greek Chaldee both translate the word Others thinke they 〈…〉 ere pieces of money on which the images of lambs were stamped So in Ios. 24. 32. Iob 42. 11. It hath beene an ancient custome in many nations to buy and sell not onely for money but by exchange of one thing for another as among the Greekes Homer Iliad 8. Vers. 20. an altar for thanksgiving to God as his fathers had done Gen. 12. 7. and 13. 18. c. El Elohe Israel that is God the God of Israel so named as a 〈…〉 stimoniall of his faith and a memoriall of the mercie of God who gave him that new name Gen. 32. 28. The like Moses did Exod. 17. 15. calling his altar Iehovah Nissi The Greek here translateth he called upon the God of Israel also the Chaldee he sacrificed upon it before God the God of Israel About this time fell out the departure of Iudah from his brethren and mariage with a Canaanitish woman mentioned in Gen. 38. 1. c. see the annotations there CHAP. XXXIV 1 Dinah Iakobs daughter is ravished by Sechem 4 He sueth to marie her 8 Hamor his father followeth the suit 13 Iakobs sonnes offer the condition of Circumcision to the Sechemites 20 Hamor and Sechem perswade them to accept it 25 The sonnes of Iakob upon that advantage slay them 27 and spoile their citie 30 Iakob for it reproveth Simeon and Levi. ANd Dinah the daughter of Leah which shee bare unto Iakob went-out to see the daughters of the land And Sechem the sonne of Hamor the Evite prince of the land saw her and he took her and lay with her and humbled her And his soule clave unto Dinah the daughter of Iakob and he loved the damsell and spake to the heart of the damsell And Sechem said unto Hamor his father saying Take mee this maid to wife And Iakob heard that he had defiled Dinah his daughter and his sonnes were with his cattell in the field and Iakob held his peace untill they were come And Hamor the father of Sechem went-out out unto Iakob to speake with him And the sonnes of Iakob came out of the field when they heard it and the men were grieved and they were very wroth because hee had done folly in Israel in lying with Iakobs daughter and so should not be done And Hamor spake with them saying Sechem my sonne his soule is affected unto your daughter I pray you give her unto him to wife And make yee mariages with us and take yee our daughters unto you And yee shall dwell with us and the land shall bee before you dwell and trade you therein and get firme possessions therein And Sechem said unto her father and unto her brethren let mee finde grace in your eyes and what ye shall say unto mee I will give Very largely-aske of me dowry and gift and I will give according as ye shall say unto me and give yee unto mee the damsell
to wife And the sonnes of Iakob answered Sechem and Hamor his father with deceit spake because hee had defiled Dinah their sister And they said unto them wee cannot doe this thing to give our sister to a man that hath a superfluous-fore-skin for that were a reproach unto us Onely in this will we consent unto you if ye will be as we are that every male of you be circumcised Then will we give our daughters unto you we will dwell with you and wee will become one people And if ye will not hearken unto us to bee circumcised then will wee take our daughter and we will be gone And their words were good in the eyes of Hamor and in the eyes of Sechem Hamors sonne And the yongman delayed not to doe the thing because he had-delight in Iakobs daughter and hee was more honourable then all the house of his father And Hamor and Sechem his sonne came unto the gate of their citie and spake unto the men of their citie saying These men they are peaceable with us therfore let them dwell in the land and trade therein for the land behold is large of spaces before them let us take their daughters to us for wives let us give unto them our daughters Onely in this will the men consent unto us for to dwell with us for to become one people if every male among us be circumcised even as they are circumcised Their cattell and their substance and every beast of theirs shall not they be ours onely let us consent unto them and they will dwell with us And unto Hamor and unto Sechem his sonne hearkened all that went-out of the gate of his citie and they were circumcised every male all that went-out of the gate of his citie And it was in the third day when they were sore that two sonnes of Iakob Simeon and Levi Dinahs brethren took each-man his sword and came upon the citie in confidence and they killed every male And they killed Hamor and Sechem his sonne with the edge of the sword and tooke Dinah out of Sechems house and went-out The sonnes of Iakob came upon the slaine and spoiled the citie because they had defiled their sister They tooke their sheepe and their oxen and their asses and that which was in the citie and that which was in the field And all their wealth and all their little-ones and their wives they tooke-captive and spoyled and all that was in the house And Iakob said to Simeon and to Levi ye have troubled me to make mee to stinke among the inhabitants of the land among the Canaanites and among the Pherizzites and I am few in number and they will gather themselves together against me and smite me and I shall bee destroyed I and my house And they said Should hee deale with our sister as with an Harlot Annotations THe daughters that is the women as Gen 30. 13. Vpon what occasion she went to see them Moses telleth not the Hebrew Doctors say the maids of Sechem went abroad with timbrels to play c. Pirkei R. Eliezer ch 38. and that it was on a solemne feast day which they kept in that country Ioseph Antiq. b. 1. God noteth Dinahs going out as an occasion of her evill and after reacheth yong women to be keep rs at home Tit. 2. 5. So among the Iewes virgines were after this wont to be kept in 2 Maccab. 3. 19. Dinah was now about 14. yeers of age Iakobs onely daughter Vers. 2. Hamor called in Greeke Emmor So in Act. 7. 16. Evite Hâ—br Chivvite see Gen. 10. 17. humbled or afflicted that is defiled her vers 5. for this word is applied onely to adulterous and unlawfull copulation as in Deut. 21. 14. 22. 24. 29. Iudg. 19 24. 2 Sam. 13. 12. 14. Eze. 22. 10. 11. Vers. 3. spake to the heart or as the Greeke translateth according to the minde of the damsell that is kindly on his part and such things as liked and comforted her who it seemeth was sorrowfull for this injury done her as Thamar was in like case 2 Sam. 13. 19. 20. So the Chaldee translateth hee spake consolations to the heart A like phrase is used for kinde and comfortable speaking in Gen. 50. 21. Esa. 40. 2. Hos. 2. 14. And that which in Ioh. 11. 19. is said to comfort them the Syriak there translateth to speake with their heart So in 1 Thes. 2. 11. Vers. 5. that he namely Hamors sonne as the Greeke translation addeth held his peace or kept-silence as deafe concealing his griefe and asswaging it with consideration of Gods chastisement as other godly men did in their troubles Levit 10. 3. Psal. 39. 10. Thus Iakob ruling his owne spirit did better then his sonnes that tooke the citie verse 27. Prov. 16. 32. Vers. 7. folly in Israel or against Israel that is as the Greeke and Chaldee doe explaine it a filthy and ignominious fact on his part vile foolish and filthy to the Church of God an ignominie and reproach Moses writeth this according to the speech used in his time when to doe folly in Israel was meant of wicked acts done to the scandall of the Church as Deut. 21. 21. Ios. 7. 15. Iudg. 20. 6. Israel being put for his posterity the Israelites see Gen. 19. 37. should not the Chaldee addeth it was not right or meet to be done So the Law commandeth there shall be no whore of the daughters of Israel Deut. 23. 17. and whordome should not be named among the Saints Eph. 5. 3. Vers. 8. is affected or is fastened cleaveth with desire love and delight as this word implyeth the setting of the love upon any Deut. 21. 11. 7. 7. Vers. 10. before you free for you to choose where you like and to possesse it See Gen. 13. 9. and 10. 15. The Greeke addeth broad before you as verse 21. get firme possessions or hold your selves as possessors in it Vers. 11. finde grace and have my request granted see Gen. 33. 15. Vers. 12. Very largely aske Hebr. Multiply yee upon me vehemently dowry a gift of the man unto the woman or her parents before and in respect of mariage See the law hereof Exod. 12. 16. 17. Vers. 13. and spake to weet deceitfully or when they spake unto them Vers. 14. they said This the Greeke referreth to Simeon and Levi Dinahs brethren superfluous or uncircumcised-foreskin see Gen. 17. 11. Vers. 15. Onely in this or But with this condition The Greeke translateth In this we will bee like unto you so in verse 22. where the Greeke addeth the word Onely circumcised cut in the flesh see Gen. 17. 10. And herein was their deceit pretending to have them like themselves in religion and politie intending when they were sicke of their circumcising to kill them verse 25. Vers. 18. good that is as the Greeke hath pleasing Vers. 20. the gate where the publike assembly of the citizens used to bee for all matters of the common
wealth for justice and judgment and the like See Deut. 17. 5. and 22. 15. 24. and 25. 7. Ruth 4. 1. 11. Vers. 21. large of spaces Hebr. of hands meaning large and spacious or roomthy inough Vers. 23. consent the Greeke saith bee like unto them in this Vers. 24. went out that is dwelt and conversed there see Genes 23. 10. were circumcised which being done without the knowledge and faith of God was a profanation of this seale of the righteousnesse of faith Rom. 4. 11. and was not let goe unpunished of God vers 25. Verse 25. were sore with the wound of circumcision which as other wounds was most fore on the third day as the Chaldee translateth when their paines were strongest upon them in confidence that is confidently boldly and securely or safely as the Greeke translateth because the wounded men could not resist them The Chaldee referreth this to the citie which dwelt securely as Iudg. 18. 7. So it noteth both the boldnesse of Iakobs sons and security of the Sechemites Vers. 26. edge Hebr. mouth of the sword These things were done without Iakobs knowledge or consent Gen. 49. 6. Vers. 27. The sonnes the other brethren besides Simeon and Levi vers 25. they had that is one of them Sechem had the other repressed it not So in Israel the fact of one man was sometime imputed to the generall Ios. 7. 1. 11. 12. and 22. 20. Exod. 2. 14. compared with Acts 7. 27. 35. And because al nations were bound to punish malefactors as is before observed on Gen. 9. 4. the Hebrew Doctors write that for this the men of Sechem were guilty of death because Sechem committed rape and they saw and knew it did not judge him for it Maimony in Misn. treat of Kings ch 9. S. 14. Vers. 29. wealth or power The word comprehendeth all wherein a mans power and strength consisteth not onely strength in body but helpe by others as an army of men 1 Sam. 10. 26. and riches which many make their strength and whereby men are inabled to doe much Prov. 10 15. but are indeed gotten by the power of God Deut. 8. 17. 18. Psal. 62. 11. and 73. 12. The Greeke in this place translateth it bodies which seemeth to meane servants as in Rev. 18. 13. the Chaldee riches little-ones The word being of the singular number meaneth generally the multitude of little children male and female Num. 31. 17. 18. in the house that is in any house therfore the Greek translateth in the houses Vers. 30. troubled me This word meaneth not onely disquietnesse of minde but danger also to be destroyed by those with whom he lived before in peace the Greeke translateth yee have made me odious So Achan troubled Israel and was himselfe troubled that is destroyed see Ios. 6. 18. and 7. 25. and Prov. 15. 6. 27. where it is opposed to life For this fact of theirs Iakob deprived these his two sonnes of the birthright which else they might have injoyed Gen. 49. 5. 7. that in them the proverbe was fulfilled he that troubleth his owne house shall inherit the winde Prov. 11. 29. to stinke that is to be loathsom and as the Chaldee explaineth put enmity betweene me and the people The like is spoken in 1 Sam. 13. 4. and 27. 12. 1 Chron. 19. 6. and the phrase is more plainely opened in Exod. 5. 21. you have made our savour to stinke few in number so the Chaldee translateth it the Hebrew is methei mispar men of number and the Chaldee a people of number that is easily numbred a few a small company as the phrase is explained in Deut. 26. 5. men of fewnesse that is a few men So in Deut 4. 27. Ier. 44. 28. The contrary is without number when many is meant 2 Chro. 12. 3. my house the Chaldee addeth the men of my house Vers. 31. Should he deale or doe A stubborne answer whereby they sought to defend their fact which Iakob upon his death-bed cursed Gen. 49. 7. Harlot In the Hebrew Zonah the first letter is extraordinarily great for some hidden meaning What if it be to signifie the stout and big words of these yong men to their father So a little letter is vsed before in Gen. 23. 2. to signifie moderation without excesse in Abrahams weeping CHAP. XXXV 1 God sendeth Iakob to Bethel 2 He purgeth his house of Idols 6 He buildeth an altar at Bethel S Deborah Rebekahs nurse dieth at Allon bacuth 9 God blesseth Iakob at Bethel 16 Rachel trauelleth of Benjamin and dieth in the way to Ephrath 22 Rubenlieth with Bilhah his fathers concubine 23 The twelve sonnes of Iakob 27 Iakob commeth to Isaak at Hebron 28 The age death and buriall of Isaak ANd God said unto Iakob arise goe-up to Bethel and dwell there and make there an altar unto God that appeared unto thee when thou fleddest from thy face of Esau thy brother And Iakob said unto his house and unto all that were with him Put-away the strange Gods that are among you and clense your selves and change your garments And let us arise and goe-up to Bethel and I will make there an altar unto God that answered me in the day of my distresse and hath beene with me in the way which I have gone And they gave unto Iakob all the strange Gods which were in their hand and the earrings which were in their eares and Iakob hid him under the oke which was by Sechem And they journeyed and the terror of God was upon the cities which were round about them and they did not pursue after the sonnes of Iakob And Iakob came to Luz which is in the land of Canaan that is Beth-el hee and all the people that were with him And he builded there an altar and called the place El Bethel because there they even God was revealed unto him when hee fled from the face of his brother And Deborah Rebekahs nurse dyed and she was buried beneath Bethel under an oke and hee called the name of it The oke of weeping And God appeared unto Iakob againe when he was come out of Padan Aram and blessed him And God said unto him thy name hath beene Iakob thy name shall not be called any more Iakob but Israel shall be thy name and he called his name Israel And God said unto him I am God almighty be thou fruitfull and multiply a nation and an assembly of nations shall bee of thee and kings shall come out of thy loines And the land which I gave to Abraham and to Isaak to thee will I give it and to thy seed after thee will I give the land And God went-up from him in the place where hee spake with him And Iakob set-up a pillar in the place where hee spake with him a pillar of stone and he powred-out a drink-offring thereon and he powred oile thereon And Iakob called the name of the place where God spake with him Bethel And they journeyed from Bethel and there-was
appeare in these sons of Israel yet God in mercy pardoned them and hath honoured them in the scriptures with great dignities that their names should bee graven on twelve precious stones and caried upon the hie priests heart Exod. 28. 21. 29. and that the gates of the heavenly Ierusalē should be after the names of these twelve sons of Israel Ezek. 48. 31. Rev. 21. 12. And their number as it was answerable to the twelve Princes that came of Ismael Gen. 25. 16. so is it remembred by the twelve Apostles of Christ Luk. 6. 13. Rev. 21. 14. And although of Ioseph there came two tribes Gen. 48. 5. 6. so that after a sort there were thirteene yet the scripture in naming or rehearsing them usually setteth downe but twelve omitting the name now of one then of another as may in sunday places bee observed Deut. 33. Ezek. 48. Rev. 7. c. V. 23. Issachar of the naming and interpretation of these see the notes on Gen. 29. and 30. Here is to be observed how Issachar Zabulon are set next after Iudah though Dan Naphtali Gad Aser were borne between them Gen. 29. 35. and 30. 6. 8. 11. 13. 18. because all the sonnes of one mother should be set together so they are placed also in Gen. 46. 8. 14. 15. and 49. 3. 14. where Zabulon is before Issachar and Exod. 1. 2. 3. Numb 1. 5. 9. 26. 28. 1 Chron. 2. 1. And in this order were they graven and set on the stones upon Aarons Ephod see Exod. 28 10 21. in the annotations V. 26. were borne so the Gr. expresseth it the Hebrew being singular was borne So in Gen. 46. 22. Padan Aram or Mesopotamia see Gen. 25. 20. But here except Benjamin for he was borne in Canaan ver 18. Iakobs sons though borne out of the land yet come thereinto it being promised them of God Gen. 28. 13. when Esaus sons borne in the land do goe out and give place Gen. 36. 5. 6. Ver. 27. Mamre see Gen. 13. 18. and 23. 2. the Greeke addeth he being yet alive to Mambre V. 29. his peoples his godly forefathers see Gen. 25. 8. buried him so Isaak and Ismael buried Abraham Gen. 25. 9. Esau Iakob were now 120 yeeres old Gen. 25. 26. the world was 2288. yeere old And Isaak had lived blind above 40. yeeres before his death Gen. 27. 1. Which death is here mentioned to make an end of Iakobs history for otherwise the things following in Gen. 37. 38. about Ioseph Iudah fell out before Isaak dyed CHAP. XXXVI 1 The generations of Esau by his three wives 6 His removing to mount Seir. 10 The names of his sonnes 15 The Dukes which descended of his sons 20 The sons and Dukes of Seir. 24 Anah findeth mules 31 The Kings of Edom. 40 The Dukes that descended of Esau. ANd these are the generations of Esau he is Edom. Esau took his wives of the daughters of Canaan Adah the daughter of Elon the Chethite and Aholibamah the daughter of Anah the daughter of Zibeō the Evite And Basemath the daughter of Ismael the sister of Nebaioth And Adah bare to Esau Eliphaz and Basemath bare Reuel And Aholibamah bare Ieush and Iaalam and Korah these were the sonnes of Esau which were borne unto him in the land of Canaan And Esau tooke his wives and his sons and his daughters and all the soules of his house and his cattell and all his beasts and all his substance which he had gathered in the land of Canaan and went unto a land from the face of Iakob his brother For their substance was more then that they might dwell together the land of their sojournings was not able to beare them because of their cattel And Esau dwelt in the mount of Seir Esau he is Edom. And these are the generations of Esau the father of Edom in the mount of Seir. These are the names of the sons of Esau Eliphaz the son of Adah the wife of Esau Reuel the son of Basemath the wife of Esau. And the sonnes of Eliphaz were Teman Omar Zepho and Gatam and Kenaz And Timna was concubine to Eliphaz Esaus son and she bare to Eliphaz Amalek these were the sons of Adah the wife of Esau And these were the sons of Reuel Nachath and Zerah Shammah and Mizzah these were the sons of Basemath the wife of Esau. And these were the sons of Aholibamah the daughter of Anah the daughter of Zibeon the wife of Esau and she bare to Esau Ieush and Iaalam Korah These were Dukes of the sons of Esau the sons of Eliphaz the first-borne of Esau duke Teman duke Omar duke Zepho duke Kenaz Duke Korah duke Gatam duke Amalek these were the dukes of Eliphaz in the land of Edom these were the sons of Adah And these were the sons of Reuel the son of Esau duke Nachath duke Zerah duke Shammah duke Mizzah these were the duks of Reuel in the land of Edom these were the sonnes of Basemath the wife of Esau. And these were the sons of Aholibamah the wife of Esau duke Ieush duke Iaalam duke Korah these were the dukes of Aholibamah the daughter of Anah the wife of Esau. These were the sons of Esau and these the dukes of them he is Edom. These were the sons of Seir the Chorite the inhabitants of the land Lotan and Shobal and Zibeon and Anah And Dishon Ezer and Dishan these were the dukes of the Chorites the sons of Seir in the land of Edom. And the sons of Loton were Chori and Hemam the sister of Lotan was Timna And these were the sons of Shobal Alvan and Manachath and Ebal Shepho and Onam And these were the sons of Zibeon both Ajah and Anah this Anah was he that found the mules in the wildernesse when he fed the asses of Zibeon his father And these were the sons of Anah Dishon and Aholibamah the daughter of Anah And these were the sons of Dishan Chemdan and Eshban and Iethran and Ceran These were the sons of Ezer Bilhan Zaavan and Akan These were the sons of Dishan Vz Aran. These were the dukes of the Chorites duke Lotan duke Shobal duke Zibeon duke Anah Duke Dishon duke Ezer duke Dishan these were the dukes of the Chorites according to their dukes in the land of Seir. And these were the Kings which reigned in the land of Edom before there reigned any King of the sons of Israel And there reigned in Edom Bela the son of Beor and the name of his citie was Dinhabah And Bela dyed and there reigned in his sted Iobab the son of Zerach of Bozrah And Iobab dyed and there reigned in his stead Chusham of the land of Temani And Chusham dyed and there reigned in his stead Hadad the son of Bedad who smote Midian in the field of Moab and the name of his citie was Avith And Hadap dyed and there reigned in his stead Samlah of Masrekah And Samlah dyed and
is no where found but in this place mules elsewhere are called Peradim 1 King 10. 25. 2 King 5. 17. It is therefore doubted what Iemim here meaneth And the Greek leaveth it untranslated Iamein as not knowing what it should be The Chaldee turneth it Gibbaraja that is Mighties or Giants as the word is used Gen. 6. 4. Others because Iemim hath affinity with Iam the Sea and majim waters translate it hot-waters or bathes which Anah should find in the desert But because it is knowne that mules are ingendred of the mixture of horses and asses or of he-asses and mares as Pliny sheweth in Histor. b. 8. ch 44. translated commonly therefore in Greeke hemionous that is half-asses 1 King 10. 25. c. and mules of themselues are barren and doe not encrease as the Philosopher noteth Arist. de Animal l. 15. it is likely they were not created at the first of God because he gaue all such creatures this blessing to be fruitfull and to multiply Gen. 1. 22. 28. and 8. 17. And that therefore they were found out by the wit of this man who feeding his fathers asses caused them to ingender with another kind as horses which was both against nature as first God set every thing according to his kind Gen. 1. 24. and 6. 19. 20. and against the plaine law which he after gave unto Israel Levit. 19. 19. thou shalt not let thy cattell engender with a diverse kind And the name Iemim first given them by Anah might be changed into Peradim which hath the signification of Parted or Separated as differing from all other beasts Vers. 26. Dishan called Dishon vers 21. and 1 Chron 1. 41. in Greek Deson Chemdan called also Chamram 1 Chron. 1. 41. d changed into r as is often see Gen. 10. 3. In Greeke Amada and Amadam 1. Chron. 1. 41. Cerán pronounced Keran or Cran in Greeke Charran Vers. 27. Akan called Iakan 1 Chron. 1. 42. in Greeke here Oukam and in 1 Chron. 1. 42. Ilakan Vers. 28. Aran. Thus have wee here of Seir seven sons and a daughter and againe of those seven nineteene sons and a daughter All which for Esaus sake are registred in the book of God Vers. 29. Chorites Hebr. Chorite singular for plurall as vers 21. see Gen. 10. 16. The Greek keepeth the singular Chorri Vers. 30. their Dukes that is their kingdomes as the Greek translateth it For these 7 sons of Seir had their Dukedomes at one time in severall places and did not one succeed another as the Kings that follow So King in Esay 23. 15. is used for the Kingdome of Babylon and foure Kings in Dan. 7. 17. are foure kingdomes as the Holy Ghost there expoundeth it in vers 23. the fourth beast shall bee the fourth kingdome and the throne of the Kings 2 King 11. 19. is by another Prophet called the throne of the kingdome 2 Chron. 23. 20. Vers. 31. of the sonnes or to that is over or among the sonnes of Israel the Greek saith in Israel that is before Moses time for he was King in Ieshurun Deut. 33. 5. Thus Esau after his Dukes had of his posterity 8 Kings which successively ruled their people whiles Israel was in affliction in Aegypt Exod. 1. c. Vers. 32. Bela in Greek Balak and in 1 Chron. 1. 43. in stead of Beor the Greeke hath Sepphor according to the name of the King of Moab in Numb 22. 2. Vers. 33. Bozrah a chiefe Citie in the land of Edom Esay 34. 6. and 63. 1. in Greek called Bosora Vers. 34. of Temani that is of the Temanites which had the name of Duke Teman Esaus Nephew verse 15. Of this land was Eliphaz Iobs friend Iob 2. 11. By interpretation Teman signifieth the South and so the Chaldee here taketh it The Gr. translateth Asom of the land of Thaimanon Vers. 35. Bedad in Greeke here Barad but in 1 Chron. 1. 46. Badad smote that is killed as the Chaldee and Greeke explaine see Gen. 14. 17. field that is country see Gen. 14. 7. Avith called Ajith 1 Chron. 1. 46. in Greeke here Gethaim but in 1 Chron. 1. 46. Ebith Vers. 36. Samlah in Greeke Samada of Massekka in 1 Chr 1. 47. Samaa of Meserika Vers. 37. Rechoboth a City built by Nimrod Gen. 10. 11. in Greeke Robooth It was by the River Euphrates as the Chaldee expoundeth it Vers. 38. Baal-chanan the same name by transplacing the parts of it is Hannibal Channibaal of which name were sundry Captaines afterward as in the story of the Carthaginean wars The Greek saith here Ballaenon in 1 Chron. 1. 49. Balenon son of Achobor Vers. 39. Hadar called Hadad 1 Chron. 1. 50. The Greeke is Arad son of Barad Pau called also Pai 1. Chron. 1. 50. in Greeke Phogor but in 1. Chron. 1. 50. Phaoul In that these Kings were of so sundry Cities it appeareth their Kingdomes came not by inheritance but either by election of the people or gotten by conquest according to the Oracle by thy sword shalt thou live Gen. 27. 40. daughter of Me-zahab by daughter some understand neece others take Mezahab for the name of a City Medava named of golden waters which the word signifieth a daughter or inhabitant whereof she was The Greek here translateth Son of Maizook in 1 Chron. 1. daughter in Chaldee daughter of the Gold-melter or Gold smith In 1 Chron. 1. 51. there is added the death of this Hadar here omitted as And Hadad dyed Vers. 40. the Dukes after eight Kings it seemeth the forme of government was againe changed among the Edomites though it is uncertaine when it was At Israels comming out of Aegypt they mention the Dukes of Edom Ex. 15. 15. and as they passed through the wildernesse they sent to the King of Edom Num. 20. 14. and here it was said these 8 Kings reigned in Edom before any king reigned in Israel v. 31. It is likely therfore that upon the unkind dealing of that King of Edom w ch seemeth to be Hadar who denyed to let Israel pass through their Land the Lord removed the dignity of Kings from that common-wealth and let it bee ruled by Dukes againe whereof eleven are here by name rehearsed families the Greeke saith in their tribes Timna in Greek Thamna and Thaiman in 1 Chron. 1. 51. Alva called Alja 1 Chron. 1. 51. in Greeke Gola and there Aloua Ietheth in Greeke Iethar Vers. 41. Aholibamah the Greek writeth these names here Olibemas Helas Phinon in 1 Chr. 1. 52. Elibama Hela Phinon Vers. 42. Mibzar in Greeke Mazar Vers. 43. Iram in Greek here Zaphoei but in 1 Chron. 1. 54. Areraman habitations which the Greeke translateth aedifices that is builded habitations possession or firme-hold whereas Iakob and his children dwelt in the land of their peregrination or sojournings vers 7. Gen. 37. 1. and 28. 4. God thus giving Esau his portion first in this world and after doing good unto Israel Deut. 2. 5. c. See also Gen. 25.
was he when hee interpreted Pharaohs dreame Gen. 41. 46. and nine yeeres after when there had been 7 yeers plenty and two yeeres famine did Iakob with his family goe downe into Egypt Gen. 41. 53. 54. and 45. 6. 11. and at their going-downe thither Pharez the sonne of Iudas whose birth is set downe in the end of this chapter had two sonnes Ezron and Hamul Gen. 46. 8. 12. Seeing then from the selling of Ioseph unto Israels going into Egypt there cannot bee above three and twenty yeeres how is it possible that Iudas should take a wife and have by her three sonnes one after another and Selah the yongest of the three bee mariageable when Iudas begat Pharez of Thamar Gen. 38. 14. 24. and Pharez bee growne up maried and have two sonnes all within so short a space The time therefore here spoken of seemeth to bee soone after Iakobs comming to Sechem Gen. 33. 18. before that historie of Dinah Gen. 34. though Moses for speciall cause relateth it in this place Iudah or Iudas as the Greeke alwaies nameth him Mat. 1. 2. a man an Adullamite that is an heathen man dwelling in Adullam or Odollam as the Greeke calleth it a citie in the land of Canaan which afterward was given for a possession to the Sonnes of this Iudas Ios. 15. 1. 35. The word man here as in the verse following may be omitted for the sense see Gen. 13. 8. or it may be read a man of Adullam as where one Evangelist writeth The men Ninivites Mat. 12. 41. another writeth The men of Niniveh Luk. 11. 32. Vers. 2. Canaanite the Chaldee translateth it a merchant and so the word is sometime used in Scripture Prov. 31. 24. Iob. 41. 6. but the Greeke here calleth him a Chananaean Shua in Greek Saba but in vers 12. Saua tooke her namely to wife as verse 12. Contrary to his dutie for he should not have maried with such Gen. 24. 3. and 27. 46. and 28. 1. Iudas was now in likelihood about 13. or 14. yeeres of age went in that is lay with her see Gen. 6. 4. Vers. 4. Onan in Greeke Aunan Vers. 5. Selah or Shelah in Greeke Selom so after verse 11. c. he was the Greeke saith she was Chezib a towne called also Achzib which likewise fell to the tribe of Iudah Ios. 15. 44. The Greeke calleth it Chazbi The name hath in Hebrew the signification of lying and to it the Prophet alludeth saying the houses of Achzib shall be Achzab a Lye to the Kings of Israel Micah 1. 14. Vers. 6. to Er or for Er when in likelihood he also was about 14. yeeres of age Thamar or Tamar that is by interpretation a palme tree Song 7. 7. Of what kindred she was the scripture speaketh not but shee became the mother to our Lord Christ according to the flesh Mat. 1. 3. Vers. 7. evill in the eyes that is displeasing The letters in Hebrew of this word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill and of his name * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Er are the same the order onely changed the like whereof is before in Noes name and Grace Gen. 6. 8. slew him this was very soone after his mariage in his youth So evill doers shall bee cut off Psal. 37. 9. And this judgement on Iudahs first borne is mentioned sundry times Gen. 46. 12. Num. 26. 19. 1 Chron. 2. 3. And as our Lord Christ was to come of Iudas Hebr. 7. 14. so God would have no wicked man to be his progenitor Vers. 8. marie her the Hebrew word is not meant of usuall solemnization of mariage but peculiar for marying with his brothers widow and doing that dutie of a kinsman whereof there was a law after given of God according to this case Deut. 25. 5. which law as many other God had made knowne before unto the Patriarchs as this scripture manifesteth The Hebrew Doctors say It is commanded by the Law in Deut. 25. 5. 6. that a man shall marie the wife of his brother by the fathers side if they have beene maried or if they have beene betrothed together if he dye without seed Brethren by the mothers side onely are not counted brethren in this case of marying the brothers wife or for matter of inheritance c. Maimony in Misneh tom 2. in Iibbum and Chalitsah chap. 1. S. 1. 7. See the annotations on Deut. 25. seed a childe which may bee counted thy brothers who is deceased that his name be not wiped away out of Israel Deut. 25. 6. Otherwise excepting this case it was unlawfull for a man to have his brothers wife Levit. 18. 16. and 20. 21. Vers. 9. not be his but stand up with his brothers name as his brothers childe though this was onely for the first borne all the rest should have beene counted his owne Deut. 25. 6. So the Chaldee translateth that the seed should not bee called by his name when or if at any time Whensoever spilled or corrupted which the Greeke translateth shed or spilled An unkinde and most unnaturall fact to spill the seed which by Gods blessing should serve for the propagation of man-kinde and in this man for the propagation of the sonne of God according to the flesh in whom all nations of the earth should be blessed Gen. 22. 18. which made the sinne most impious and hastened Onans speedy death from the hand of God Vers. 11. Remaine or sit dwell a widow so sending her home to her fathers house but without permission to mary another man yet not purposing she should have his sonne for whom hee made her stay This was in him very injurious which God soone chastened him for by the death of his wife and giving him over to incest with his daughter in law By the law in Levit. 22. 13. a widow that had no childe might returne to her fathers house and her estate was as in her youth he sayd in his heart as the Greeke explaineth it lest hee dye meaning I will not give her unto Selah to wife lest he dye also vers 14. An unperfect speech wherof see Gen. 3. 22. and an evill surmise that he had of Thamar as if shee had caused his other sonnes death Vers. 12. the daughter of Shuah the Greek translateth and Saua the wife of Iudas dyed was comforted after mourning for his wives death as Gen. 23. 2. and 24. 57. sheepe shearers At such times they used to have feasts 1 Sam. 25. 8. 11. So hee went to make merry after his mourning his friend the Greeke translateth Eira his shepheard reading for Regneh a friend without vowels Rogneh a shepheard and so in verse 20. but the Chaldee translateth friend and it hath the name in Hebrew of feeding-together and so generally of society friendship neighbourhood Timnath or Thamna a citie in the Philistines country which also befell to Iudahs children for a possession Ios. 15. 57. There Sampson tooke a wife Iudg. 14. 1. c. Vers. 14. wrapped
swallowed-up the seven good eares and I told this unto the magicians and there is none that declareth it to mee And Ioseph sayd unto Pharaoh the dreame of Pharaoh is one that which God is a doing hath he declared to Pharaoh The seven good kine they are seven yeares and the seven good eares of corne they are seven yeares the dreame is one And the seven leane and evill kine that came up after them they are seven yeares and the seven empty eares of corne blasted with an east-wind shall bee seven yeares of famine This is the word which I have spoken unto Pharaoh that which God is a doing hee sheweth unto Pharaoh Behold seven yeares are comming of great plenty in all the land of Egypt And seven yeeres of famine shall rise after them and all the plenty shall bee forgotten in the land of Egypt and the famine shall consume the land And the plenty shall not be knowne in the land because of that famine afterwards for it shall be very heauy And for that the dreame was doubled unto Pharaoh twise it is because the thing is firmly-prepared of God and God hasteneth to doe it And now let Pharaoh provide a man discreet and wise and set him over all the land of Egypt Let Pharaoh doe this and let him appoint Bishops over the land and take up the fift part of the land of Egypt in the seven yeares of plenty And let them gather all the meat of these good yeeres that come and lay-up corne under the hand of Pharaoh for meat in the cities and let them keepe it And the meat shall bee for store to the land for the seven yeares of famine which shall bee in the land of Egypt that the land be not cut-off by the famine And the word was good in the eyes of Pharaoh and in the eyes of all his servants And Pharaoh said unto his servants shall we find such a one as this is a man in whom the spirit of God is And Pharaoh said unto Ioseph forasmuch as God hath made known unto thee all this there is none discreet and wise as thou art Thou shalt be over my house and at thy mouth shall all my people kisse onely in the throne will I be greater then thou And Pharaoh said unto Ioseph see I set thee over all the land of Egypt And Pharaoh took-off his ring from on his hand and put it upon Iosephs hand and arayed him in vestures of fine-linnen and put a chaine of gold upon his necke And he made him to ride in the second charret which he had and they cryed before him Abrek and he set him over all the land of Egypt And Pharaoh said unto Ioseph I am Pharaoh and without thee shall not a man lift-up his hand or his foot in all the land of Egypt And Pharaoh called Iosephs name Zaphnath-paaneach and he gave unto him Asenath the daughter of Poti-pherah priest of On to wife and Ioseph went-out over the land of Egypt And Ioseph was thirty yeares old when he stood before Pharaoh King of Egypt and Ioseph went-out from before Pharaoh and passed through all the land of Egypt And in the seven yeares of plenty the land yeelded by handfulls And he gathered up all the meat of the seven yeares which were in the land of Egypt and layd-up the meat in the cities the meat of the field which was round about every city he layd-up within the same And Ioseph gathered corne as the sand of the sea very much untill he left numbring for it was without number And unto Ioseph were borne two sonnes before there came a yeare of the famine which Asenath the daughter of Poti-pherah priest of On bare unto him And Ioseph called the name of the first-borne Manasses for God hath made me forget all my molestation and all my fathers house And the name of the second called he Ephraim for God hath made me fruitfull in the land of my affliction And the seven yeares of plenty which were in the land of Egypt were ended And the seuen yeares of famine beganne to come as Ioseph had said and the famine was in all lands but in all the land of Egypt there was bread And all the land of Egypt was famished and the people cryed to Pharaoh for bread and Pharaoh said unto all the Egyptians Goe unto Ioseph what hee saith unto you doe And the famine was over all the face of the earth and Ioseph opened all the houses that had corne in them and sold to the Egyptians and the famine wexed strong in the land of Egypt And every land came into Egypt to Ioseph for to buy corne because the famine was strong in every land Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the tenth section of the â—aw called AT THE END See Gen. 6. 9. Vers. 1. of dayes that is two full yeares as a moneth of dayes is a full moneth Gen. 29. 14. See the notes on Gen. 4. 3. So in the second yeare Nebuchadnezar dreamed Dan. 2. 1. and behold the Greeke translateth he thought he stood So in v. 17. Vers. 3. ill that is deformed or as the Greeke translateth foule So after in v. 4. c. brink or bank Hebrew lip So v. 17. Vers. 6. East-wind whose propertie is to burne and blast the fruits Ezek. 17. 10. and 19. 12. Hos. 13. 15. Vers. 7. the thin the Greeke addeth the seven thin eares so in ver 20. 24. a dreame or the dreame was that is continued in his minde and troubled him as the next words manifest Of a dreame see Gen. 20. 3. and 37. 5. V. 8. striken amazed the Greeke translateth his soule was troubled The Hebrew word signifieth striken or beaten as with a hammer be hammered The same is spoken of King Nebuchadnezar in like case Dan. 2. 1. 3. It sheweth the power of God in his word works even before men do understaÌ„d the meaning of them magicians in Hebrew Chartummim the Greeke calleth them here expositors elsewhere inchanters Exod. 7. 11. they were such as had skill in the nature of things Nebuchadnezar King of Babylon called also for such to shew him his dreame Dan. 2. 2. and Belshazzar his vision Dan. 5. 7. 8. wise-men the Learned of all Nations were so called even among the Iewes Matt. 23. 34. among the Greeks they were named Philosophers that is Lovers of wisdome Act. 17. 18. Pythagoras was the first who devised the name because he thought no man was wise but God onely dreame both his dreames as the word them after manifesteth called a dreame because they were both one v. 26. or after the usuall manner of the Hebrew tongue that putteth one for many see Gen. 3. 2. interpreter that could interpret Thus God maketh the wisedome of the wise to perish Esay 29. 14. So was it also with the Mages of Babylon Dan. 2. 10. and 5. 8. Vers. 13. he that is Pharaoh restored v. 20. The Greek translateth that I was restored to my
so Daniel had the government over Babylon for expounding the Kings dreame Dan. 2. 48. Thus God bringeth low and lifteth up raiseth up the poore out of the dust and lifteth up the begger from the dunghill to set him among Princes c. 1 Sam. 2. 7. 8. Psal. 113. 7. Ver. 42. fine linnen or bysse in Hebrew shesh a kind of silk that groweth in Egypt other lands Ezek. 27. 7. It made costly white cloth which great personages used to weare Pro. 31. 22. Ezek. 16. 10. Luk. 16. 19. Rev. 19. 8. The Greeke and Chaldee terme it bysse See the notes on Exod. 25. 4. Ver. 43. the second Kings had two charrets for more honour and use 2 Chron. 35. 24. by setting Ioseph hereon the King honored him as Mordecai was by riding on the Kings horse Est. 6. 8. c. The Hebrew phrase is charret of the second wherby may bee meant of the second person or next to the King The Greeke translateth second charret Abrek the Chaldee translateth this is the father of the King as compounded of Ab a father and Rek which the Syriak useth sometime for a King according to the Latine Rex and Ioseph professeth that God had made him a father to Pharaoh Gen. 45. 8. Thargum Ierusalemy also expoundeth it God save or Live let the Father of the King the Master in wisdome and tender in yeeres Or Abrek is to kneele-downe the same that Habrek after the Egyptian manner of pronouncing as Egalti Es. 63. 3 is used for Higalti Ashcem Ier. 25. 3. for Hashcē Ver. 44. am Pharaoh that is King for this is an honourable title and no proper name see the notes on Gen. 12. 15. It may also be an oath to confirme his authoritie so true as I am Pharaoh so without thee c. his hand or foot that is do any thing The Chaldee as before hee spake of armes ver 40. so here againe translateth without thy word shall not a man lift up his hand to hold weapons nor his foot to ride on a hgrse c. V. 45. Zaphnath paaneach Egyptian words which the Gr. leaveth untranslated the Chaldee paraphrast interpreteth The man to whom secrets are revealed Philo saith a finder out of secret things Hierom expoundeth them the saviour of the world priest of On or Prince President as the Chaldee calleth him Rabba But the Gr. translateth Priest of Heliopolis He might be both as was the manner of those times places See Gen. 14. 18. And among the Egyptians Priests were learned men Doctors of Arts aswell as sacrificers to their Gods Diodor. Sicul. 2. Book On was a City in Egypt called also Aven Ezek. 30. 17. in Gr. Heliopolis that is the City of the Sun They of Heliopolis are reported to be the wisest of al the Egyptians and unto that Citie the people used to resort once a yeer to do honor unto the Sun by sacrifice Herodot in Euterpe over the Chaldee addeth ruler over the land So in verse 46. V. 46. old Hebr. son that is going on his 30. yeere see Gen. 5. 32. So this exaltation of Ioseph was 13. yeers after he was sold into Egypt Gen. 37. 2. And at this age of 30. yeeres our Lord Iesus began his administration Luk. 3. 23. so did the Levites in the Lords tabernacle Numb 4. 3. and David then began his reigne 2 Sam. 5. 4. Ver. 47. yeelded Hebr. made that is brought-forth fruit see Gen. 11. by handfuls meaning abundantly a handfull increase of one kernell Ver. 48. laid up Hebr. gave see Gen. 9. 12. the field which was c. in the Hebrew the words stand thus the field of the citie which was round about it V. 51. Manasses Hebr. Manassheh the holy Ghost in Gr. calleth him Manassei Rev. 7. 6. by interpretation it is Forgetting or making to forget the reason wherof followeth So in Esa. 65. 16. promise is made of former troubles to bee for gotten fathers house meaning the molestation and injurie which he had sustained at his brethrens hands Vers. 52. Ephraim that is Made fruitfull This son was by Iakob set before his elder brother of these two came two tribes so Ioseph had a double portion for the first birthright Gen 48. 5. 14. 19. 20. 1 Chron. 5. 2. Vers. 55. was famished or hungred had famine Vers. 56. all the houses c in Greeke all the barnes of corne sold to weet corne The Hebrew word signifieth breaking and because corne and meat breaketh mens fast and hunger therupon it is applyed to the selling and buying of corn or food the reason whereof is shewed in Gen. 42. 19. where it is called the breaking of the hunger meaning corne for the hunger or famine of their houses So in Psal. 104. 11. by water the wild asses are said to breake their thirst To this also we may adde the phrase of breaking bread that is of distributing and communicating it Esay 58. 7. Act. 2. 46. and 20. 7. He that withholdeth corn the people shall curse him but blessing shall bee upon the head of him that selleth it Prov. 11. 16. Vers. 57. every land or all the earth so the Chaldee saith all the inhabitants of the earth in Gr. all countries that is the people in them meaning all the countries adioyning thereabout in every land or in all the earth as vers 56. God called a famine upon the land or earth he breake all the staffe of bread But he had sent a man before Iakob and his house even Ioseph who was sold for a servant him God sent before them to preserve life Psal. 105. 16. 17. Gen. 45. 5. CHAP. XLII 1 Iakob sendeth his ten sonnes to buy corne in Egypt 6 They are imprisoned by Ioseph for spies 18 They are set at liberty on condition to bring Benjamin 21 They have remorse for the injurie they had done to Ioseph 24 Symeon is kept bound for a pledge 25 They returne home with corne and their money 29 They relate unto Iakob the hard things befallen them 36 Iakob refuseth to send Benjamin though Ruben would ingage his two sons for him ANd Iakob saw that there was corne-tosell in Egypt and Iakob sayd unto his sons why looke yee one-upon another And he said Behold I have heard that there is corne-to-sell in Egypt go-ye-down thither and buy corn for us from thence that we may live and not die And Iosephs ten brethren went-downe to buy corne in Egypt But Benjamin Iosephs brother Iakob sent not with his brethren for he said lest mischiefe befall him And the sons of Israel came to buy corn among those that came for the famine was in the land of Canaan And Ioseph he was the ruler over the land he it was that sold corne to all the people of the land and Iosephs brethren came and bowed downe-themselves unto him with their faces to the earth And Ioseph saw his brethren and knew them and hee madehimselfe-strange unto them and spake with them hard
willing to dye The Chaldee translateth now though I should dye yet am I comforted since I see thy face So Simeon when he saw Christ Luk. 2. 29. 30. Vers. 32. sheep-herds or feeders of sheepe so verse 34. men that feed cattell so the Greeke well explaineth the Hebrew phrase men of cattell that is which feed or nourish them grasiers The Chaldee saith Lords or possessors of flockes So man of the ground for an husbandman Gen. 9. 20. Ioseph was not ashamed of his kindred and their base trade before King Pharaoh though he knew their occupation was abhominable in Egypt verse 33. Vers. 33. workes in Greeke worke that is your occupation or trade So in Gen. 47. 3. an abhomination therefore the Egyptians would not so much as eate with them see Gen. 43. 32. This is the condition of Gods Church on earth they are made as the filth of the world the off-scouring of all things 1 Cor. 4. 13. Even Christ himselfe the sheepherd of our soules 1 Pet. 2. 25 was the reproach of men and despised of the people Psal. 22. 7. Esa. 53. 3. CHAP. XLVII 1 Ioseph presenteth five of his brethren 7 and his father before Pharaoh 11 He giveth them habitation and maintenance 13 The famine increasing Ioseph for corne getteth all the Egyptians money 16 their cattell 18 their lands to Pharaoh 22 The Priests land was not bought 23 He letteth the land to the Egyptians for a fift part 28 Iakobs age 29 He sweareth Ioseph to bury him with his fathers ANd Ioseph came and told Pharaoh and said my father and my brethren and their flockes and their herds and all that they have are come out of the land of Canaan and behold they are in the land of Goshen And he tooke some of his brethren five men and presented them before Pharaoh And Pharaoh said unto his brethren what are your workes And they said unto Pharaoh thy servants are sheepherds both we and also our fathers And they said unto Pharaoh for to sojourne in the land are wee come for there is no pasture for the flocks which thy servants have for the famine is heavy in the land of Canaan and now we pray thee let thy servants dwell in the land of Goshen And Pharaoh said unto Ioseph saying thy father thy brethren are come unto thee The land of Egypt it is before thee in the best of the land make thou thy father and thy brethren to dwellâ— let them dwell in the land of Goshen and if thou knowest that there bee among them men of activitie then appoint thou them rulers of cattell over those which I have And Ioseph brought-in Iakob his father and made him stand before Pharaoh and Iakob blessed Pharaoh And Pharaoh said unto Iakob how many are the dayes of the yeeres of thy life And Iakob said unto Pharaoh the dayes of the yeeres of my pilgrimages are an hundred and thirtie yeeres few and evill have beene the dayes of the yeeres of my life and they have not attained unto the dayes of the yeers of the life of my fathers in the daies of their pilgrimages And Iakob blessed Pharaoh and went out from before Pharaoh And Ioseph placed his father and his brethren and gave them a possession in the land of Egypt in the best of the land in the land of Rameses as Pharaoh had commanded And Ioseph nourished his father his brethren and all his fathers house with bread according to the little-ones And there was no bread in all the land for the famine was very heavy and the land of Egypt the land of Canaan fainted by reason of the famin And Ioseph gathered up all the money that was found in the land of Egypt in the land of Canaan for the corne which they bought and Ioseph brought the money into Pharaohs house And the money was spent out of the land of Egypt and out of the land of Canaan and all the Egyptians came unto Ioseph saying give us bread and why should we dye in thy presence because money faileth And Ioseph said give your cattell and I will give you for your cattell if money faile And they brought their cattell unto Ioseph and Ioseph gave them bread for horses and for cattell of the flocke and for cattell of the herd and for asses and hee led them with bread for all their cattell in that yeere And that yeere was ended and they came unto him in the second yeere and said unto him we will not hide it from my Lord how-that money is spent and the possession of beasts is come unto my Lord there is not left before my Lord ought save our bodies and our land Wherfore shall we dye before thine eyes both wee and our land buy us and our land for bread and wee will be wee and our land servants to Pharaoh and give thou seed that wee may live and not die that the land be not desolate And Ioseph bought all the land of Egypt for Pharaoh for the Egyptians sold every man his field because the famine prevailed over them and the land became Pharaohs And the people he removed them to cities from one end of the border of Egypt even to the other end thereof Onely the land of the priests bought he not for the priests had an allowance from Pharaoh and they did eat their allowance which Pharaoh gave them therfore they sold not their land And Ioseph said unto the people behold I have bought you this day and your land for Pharaoh loe here is seed for you and yee shall sow the land And it shal be in the revenue that you shal give the fift part unto Pharaoh and four parts shall be for you for seed of the field and for your meat and for them that are in your houses for meat for your little-ones And they said thou hast preserved-us-alive let us finde grace in the eyes of my Lord we will be servants to Pharaoh And Ioseph put it for a statute unto this day over the land of Egypt for the fift part unto Pharaoh onely the land of the priests of them alone was not Pharaohs And Israel dwelt in the land of Egypt in the land of Goshen and they held-possession therin and were fruitfull and multiplied exceedingly AND IAKOB LIVED in the land of Egypt seventeen yeers and the daies of Iakob the yeers of his life were an hundred fortie yeers seven yeers And the daies of Israel drew nigh to dye he called his sonne Ioseph and said unto him if now I have found grace in thine eyes put I pray thee thy hand under my thigh thou shalt doe with me mercy and truth bury mee not I pray thee in Egypt But I will lye with my fathers thou shalt cary me out of Egypt and bury me in their burying place and hee said I will doe according to thy word And he said sweare unto me and hee sware unto him and Israel bowed-himselfe upon the beds
head Annotations SOme or part the Greeke faith onely of his brethren V. 3. your workes that is your occupation So Gen. 46. 33. sheepherds Hebr. a feeder of sheepe the singular being put for all as Gen. 3. 2. or understand every of them is a sheepherd Vers. 6. before thee exposed unto and free for thee So Gen. 13. 9. and 20. 15. and 34. 10. of activity or of ability power prowesse It implieth as well fitnesse of mind as of body and so prudence diligence valour Exod. 18. 21. rulers or masters princes those which I have meaning either those 〈◊〉 as the Greeke translateth ruler of my cattell or those rulers those shepherds which I have already Vers. 7. blessed that is saluted him with prayer for his welfare and thanks for his bountie So blessing is used for saluting 2 King 4. 29. for praying Num. 6. 23. 24. for thanks giving Mat. 26. 26. with Luk. 22. 19. Againe Iakob blessed Pharaoh when he went out verse 10. that is tooke his leave commending him to God Vers. 9. pilgrimages or sojournings so hee calleth it rather then life both for his many removings from place to place on earth and for that we have here no abiding citie Heb. 13. 14. and 11. 9. 13. See before in Gen. 23. 4. are 130. yeeres his being in the third yeere of the famine Gen. 45. 6. Ioseph being 30. yeres old 7. yeeres before the famine Gen. 41. 46. sheweth that Ioseph was borne when his father Iakob was 91. yeeres old which was the fourteenth yeere of his service to Laban Gen. 30. 25. and 31. 41. and so Iakob was 77. yeere old when hee was sent of his parents from the face of Esau and to get a wife in Mesopotamia Gen. 28. 1. 2. 10. of my fathers for Abraham lived 175. yeeres Gen. 25. 7. Isaak 180. yeeres Gen. 35. 28. Vers. 11. placed or seated made to dwell Rameses a citie in the land of Goshen in Egypt mentioned after in Exod. 12. 37. Vers. 12. nourished or sustained fostered with all things needfull as he had promised Gen. 45. 11. and after in Gen. 50. 21. Hereupon he is called the feeder and stone of Israel Gen. 49. 24. The Greeke translateth it esitometrei that is hee gave them their measure of corne or portion of meat A like word Sitometrion is used for a portion of meat in Luk. 12. 42. which seemeth to have reference unto this place according to the little ones that is according to the number that was in their families as well small as great In this sense the Greeke translateth according to the bodies that is the number of their persons See Gen. 50. 21. The Hebrew may also be Englished to the mouth of a little one meaning as meat is put into a childs mouth lovingly tenderly carefully Vers. 13. the land the Chaldee expoundeth it the people of the land fainted or were wearied So the Greeke also translateth it fainted other raged as Prov. 26. 18. Vers. 15. and why or for why but and is oft used in troubled and passionate speeches see Genes 27. 28. Vers. 16. give you to weet bread as the Greeke explaineth the next verse confirmeth meaning in exchange for their cattell Vers. 17. led them that is sed and nourished as the Greeke interpreteth it Vers. 18. the 2. yeere namely after their cattell were sold which was the sixt yeere of the famine possession of beasts that is flocks and herds and other beasts Vers. 19. and our land to weet dye that is be desolâ—â—e and barren as the Greeke explaineth it thus that therefore we dye not before thee and our land bee desolate buy us c. Vers. 20. of Egypt or of the Egyptians as the Greeke translateth Vers. 21. removed or made them passe which was to change their right and translate the proprietie of their land to Pharaoh therefore the Gr. interpreteth he brought them into bondage unto him for servants Thargum Ierusalemy giveth another reason hereof that the Egyptians should not deride the sonnes of Iakob that were strangers among them Here was an extraordinary punishment of God upon others of Chams posterity brought into bondage See Gen. 9. 25. Vers. 22. the priests or Princes the originall word signifieth both as is observed on Gen. 41. 45. and 14. 18. But both Greeke and Chaldee here translate it priests an allowance or constitution statute that is a constituted portion of food their daily bread assigned and allowed them The Greeke translateth it a gift the Chaldee a portion See also Prov. 30. 8. Vers. 24. in the revenue that is the increase when it brings forth fruit as the Chaldee explaineth parts Hebr. hands in Chaldee parts see Genes 43. 34. Vers. 25. let us finde grace vouchsafe to deale in this businesse for us with Pharaoh See this phrase Gen. 33. 15. Vers. 27. exceedingly or vehemently very mightily so God fulfilled his promise Gen. 46. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the twelfth Section of the law and last of Genesis called And Iakob lived See Gen. 6. 9. This section hath but one letter to distinguish it whereas the other have three Hereupon some reckon but 53. Sections in the whole law joyning this with the former But one R. Abraham in Zeror Hammor speaking of this one letter S. which standeth for Sethumah that is close thinketh this to be a closed section because saith he it is the key and seale of this booke yea of the whole law and of all the Prophets unto the dayes of Christ. For in Iakobs blessing Gen. 49. are shewed all the captivities of Israel and the deliverances untill the Teacher of Iustice come as it is written untill Shiloh come And because the time of Christs comming was unknown and none could or should understand it therefore this Section is continued with the former without any great distinction c. Vers. 28. 17. yeere so long Ioseph nourished his father in Egypt as Iakob had nourished Ioseph 17. yeere at home Gen. 37. 2. Vers. 29. to dye that is that he must dye See Gen. 23. 8. my thigh to sweare with this rite Abraham took an oath of his servant see Gen. 24. 2. doe with me mercy or deale mercifully kindly with me See Gen. 24. 49. Vers. 30. But I will lye or when I shall lye-downe that is sleepe with my fathers then thou shalt cary me c. burying-place or grave This Iakob required in faith as the Apostle observeth of Ioseph Heb. 11. 22. beleeving the promises made of God for his seed to returne and inherit that land which was a figure of their heavenly inheritance Gen. 50. 24. 25. Hebr. 11. 9. 10. 14. 16. The Hebrew Doctors note of Iakob that his whole body was buried in Cancan of Ioseph that his bones onely were buried there Gen. 50. 25. and of Moses that neither his body nor his bones were there buried yet was he advanced above them all in that he was buried of God no man knowing of his
sect 4. 5. from the sonnes understand receiving it or it being taken from the sonnes of Israel for many such imperfect speeches are to be found which sometime the Holy Ghost supplieth as in a void place 1 King 22. 10. where is to be understood sitting in a void place as 2 Chron. 18. 9. So burden 2 Chron. 2. 18. implieth men that bare burden 1 King 5. 15. and many the like See the notes on Exod 4. 5. and 13. 8. Now this was received from the sonnes of Israel in that it was bought with the money which the people gave Nehem. 10. 32. 33. And it is the Hebrewes opinion that with the halfe shekels which all the people gave yeerely for the service of the sanctuarie Exod. 30. 13. 16. they provided the daily sacrifices and offrings for the congregation salt for the sacrifices wood incense the shew bread the waved sheafe or Omer Levit 23. 10. 11. the two wave loaves Levit. 23. 17. the red heiffer Numb 19. the scape goat Levit. 16. and the like Maim treat of Shekels c. 4. s. 1. Vers. 9. for Aaron and for his sonnes that is for the high Priest and for the other Priests such as did the service that is both the Priests that went out and those that came in on the Sabbath as before is noted on verse 8. And the Hebrew canons declare it thus In the Sabbath when there are the daily sacrifices and the additions Num. 28. 9. 10. and the two cups of frankincense Levit. 24. 7. to bee burned in the morning the men of that fathers house 1 Chron. 23. 6. 11. 24. of the charge or course that went-out they offred the daily sacrifice of the morning and the two lambs of Burnt-offring which were the additions c. and the other course that came in on the Sabbath offred the daily sacrifice of the evening and both these and the other had their part in the Shew bread And they did not eat the bread untill the two cups of frankincense were burned on the fire and the frankincense was to have salt as the other oblations And after that they had offred the additions of the Sabbath they burned the two cups of frankincense And every Sabbath throughout the yeere they parted the Shew bread thus the course of Priests that came in had sixe cakes and they which went out had sixe They which came in parted the bread among them on the northside of the court because they were prepared to serve and they that went out parted on the south side But when there was a feast day of any of the three solâ—mn feasts on the Sabbath likewise on the Sabbath that was in the midst of the feast all the courses of the Priests had their parts equally in the Shew bread c. The high Priest he alwayes tooke from every course halfe the cakes which were his due as it is written AND IT SHALL BE FOR AARON AND FOR HIS SONNES Levit. 24. 9. halfe for Aaron and halfe for his sonnes Maimony in Tamidin chap. 4. sect 9. 10. 11. 12. 14. in the holy place within the court of the Sanctuarie but without they might not eate it The Hebrewes observe that there were Foure and twenty gifts given unto the Priests all of them expressed in the Law and concerning them all was the covenant made with Aaron And whosoever did eat of a gift wherein holinesse was they blessed God who sanctified them with the sanctitie of Aaron and commanded them to eat so and so Eight of those gifts the Priests might not eat of but in the Sanctuarie within the wals of the Courtyard and five gifts they might not eat but in Ierusalem within the wals of the citie The eight which might not be eaten but in the sanctuarie were the flesh of the Sin-offring were it fowle or beast Levit. 6. 26. and the flesh of the Trespasse-offring Levit. 7. 6. and the Peace-offrings of the congregation Levit. 23. 19. 20. and the remainder of the Sheafe or Omer Levit. 23. 10. 11. and the remnant of the Israelites Meat-offrings Levit 2. 3. 10. and the two loaves Levit. 23. 20. and the Shew bread Levit. 24. 9. and the Lepers leg of oile Levit. 14. 10. 12. 13. These might not be eaten but in the Sanctuarie Maimony treat of First fruits chap. 1. sect 1. 2. 3. 4. Of all those gifts see the annotations on Numb 18. Vers. 10. Israelitish Heb. an Israelitesse which the Chaldee expoundeth a daughter of Israel her name was Shelomith vers 11. Vers. 11. blasphemed the Greeke here translateth it named the Chaldee expressed The Hebrew Nakab properly signifieth to pierce or strike through Esa. 36. 6. Habbak 3. 14. Whereupon it is figuratively used for cursing or blaspheming Numb 23. 13. 25. which is as a striking through with evill words It is also used for expresse-naming of a thing sometime in the good part as Esa. 62. 2. and sometime in the evill as the Greeke and Chaldee interpret it in this place the Name understand of Iehovah as verse 16. which is here omitted for the more reverence and because such wickednesse as this it is even a shame to speake as Eph. 5. 12. 3. So elsewhere the scripture sometime omitteth the name of God for reverence as the right hand of the power Mark 14. 62. for the right hand of the power of God Luk. 22. 69. and in common speech among the Iewes they used to say the Blessed for the blessed God Mark 14. 61. Math. 26. 63. And when the High Priest heard words which he thought to be blasphemie hee rent his clothes Matth. 26. 65. according to a canon which they have recorded by Maimony in his treat of Idolatrie chap. 2. sect 10. thus Whosoever heareth blasphemy of the Name he is bound to rend his clothes whether hee himselfe heareth it or heareth from the mouth of him that heard it he is bound to rend his clothes But he that heareth it from the mouth of an heathen is not bound to rend his clothes and Elinkim Shebna had not rent their clothes but for that Rabshakeh was an Apostate from the faith Esa. 36. 22. they brought either the witnesses which heard him or the inferiour Iudges who not knowing how to punish this man brought him to Moses according to the order set in Exod. 18. 22. 26. 〈◊〉 Shelmoith in Greeke Salomith daughter of Dabrei she being an Hebrewesse had maried an Egyptian whiles she dwelt in Egypt whose sonne now blasphemed God Vers. 12. in ward or in prison 〈◊〉 that he might declare meaning that Moses might declare or that it might be declared unto them The Hebrew phrase to declare or expound may be expressed both these wayes as is noted on Gen. 6. 19. 20. The Chaldee explaineth it thus untill it was declared or expressed unto them by the decree of the word of the Lord to weet what punishment the blasphemer should have therefore the Greeke translateth to judge him by the commandement of
so the words foregoing shew Yet is not the text corrupted as is observed from the Hebrewes in Exodus 21. 8. but it seemeth may thus be reconciled that if it were in a city which sometimes had a wall but for the present had none or very ruinous as was the case of Ierusalem 2 King 25. 10. then the order here set should stand for the sale of the house And here I will addâ— what the Hebrewes write concerning this The citie which was not compassed with a wall at the time when Iosua conquered the land though it bee walled now yet it is like the houses of the villages and the city which was compassed with a wall in Iosuahs dayes though it â—ee not walled now yet it is as if it were walled And when they went into captivity at the first desolation of the Temple 2 Kings 25. the holinesse of the walled Cities which had beene in Iosuahs time ceased when Ezra came up at the second comming into the land Ezra 1. all the walled Cities were sanctfied at that time because their comming in in the dayes of Ezra which was the second comming was at their comming in in the dayes of Iosuah c. Maimony in Iobel chap. 12. sect 15. for ever or to the cutting off of all redemption the Greeke translateth firmely the Chaldee absolutely see verse 23. And as this is expresly spoken of the house so the Hebrewes say that gardens and bathes to wash in and dove-houses which were within the wals of the city these were as the houses but fields if any were within the city were to be redeemed as fields that were without the citie So for Ierusalem they say no house might be absolutely sold in it likewise that an house builded upon the wall as was Rahabs Ios. 2. 25. was not as the other houses of a walled citie Maim in Iobel c. 12. s. 11. in the Iubile Greek in the remission Likewise if one sold an house in a walled citie and the Iubile came within the yeere of the sale it was not returned in the Iubile but remained in the hand of him that purchased it till it pleased the seller to redeeme it all the yeere of the sale or that the yeere were fulfilled and so it was absolutely gone Maim in Iobel ch 12. sect 9. Vers. 31. villages or open-places the word is elsewhere used for Courtyards no wall-round-about meaning a wall properly of earth stone or the like For a citie that had the gardens thereof for a wall or that had the Sea for a wall was not counted a walled citie No place was called a walled citie till it had in it three villages or courtyards or moe and in every of those villages two houses or moe and it were compassed with a wall at first and afterward they builded villages within it But a place that was first inhabited and afterward walled about or wherein there were not three villages with two houses in every of them it was not a walled citie but the houses therein where as the houses of the villages Maimony in Iobel chap. 12. sect 13. 14. redemption shal be to it that is it may be redeemed at any time at the fields before mentioned or it may be redeemed as the houses forementioned Both are shewed by the Hebrewes thus He that selleth any house in the villages or in a citie which hath no wall as is meet for it it may be redeemed as liketh him best according to the law of the field or according to the Law of the house in a walled city As if he will redeeme it out of hand hee may redeeme it according to the law for houses that is without abating any thing to him that bought it If the 12. moneths be expired and he hath not redeemed it loe hee may redeeme it till the yeere of Iubile according to the law for fields And when he redeemeth it he is to count with him that bought it and abate unto him for the time that he injoyed it If the Iubile come and hee hath not redeemed it the house returneth to the owner without price after the manner that fields doe Maimony in Iobel ch 12. sect 10. Vers. 32. of the Levites which were the sixe cities of Refuge forty two cities moe 48. in all given them to dwell in and the suburbs of them for to feed their cattell Num. 35. Ios. 22. a redemption ever that is they may ever or at any time be redeemed by the Levites to the Greeke explaineth it And the Hebrewes say The Priests and Levites may redeeme their houses in walled cities at any time when they please though it bee after many yeeres Maim in Iobel ch 13. sect 7. shall be to the Levites This caution respecteth the possessioÌ„s which the Levites injoyed in their cities and so doth that which followeth in vers 33. that the redeemer must be of the Levites Wherfore the Hebrewes have this rule An Israelite which is heyre to his mothers father a Levite he redeemeth as the Levites doe though he be not a Levite yet sieing the cities or fields are the Levites he may redeeme at any time for ever For this right dependeth upon those places and not upon the owners And a Levite which is heyre to his mothers father an Israelite he redeemeth as an Israelite and not as the Levites doe for it is not said that the Levites may redeeme at any time for ever but in the cities of the Levites Maimony in Iobel chap. 13. sect 8. 9. Vers. 33. redeeme of the Levites understood 〈◊〉 shal be of the Levites and it shall not be redeemed by other Israelites Some take redeeming here for buying or purchasing though I finde not the word so to meane any other where the sale of the house that is the house which is sold as vers 28. and the citie the Greek translateth and the sale of the houses of the citie of their possession shall got out and so it agreeth with the reason following shall go out unto the first owner as ver 28. out of the hands of any Israelite that had bought it or of any other Levite that had redeemed it their possession whereas the Levites might have no part in the spoiles of the heathens that were conquered not inheritance in the houses and lands which were divided to the other Israelites Deut. 18. 1. God gave them cities and suburbs for them and their cattell which was all the possession they had therefore he confirmed this gift unto them with a stricter law both for sale and redemption then the Israelites had for their possessions Ver. 34. the field that is the fields as the Greeke translateth of the suburbs which wee three thousand cubits every way from the wall of the city and outward see Numb 35. 4. 5. with the annotations not be sold this seemeth to be an absolute prohibition that though the Levites might sell their houses yet not their lands at all which yet was but a figurative
our members as instruments of righteousnesse unto God Rom. 6. 11. 12. 13. Ioh. 8. 34. 36. Heb. 2. 14. 15. CHAP. XXVI 1 God forbidding Idolatrie commanded true religion 3 Promiseth blessings to them that keepe his commandements 14 Threatneth curses to those that break them 21 And as their stubbornesse increaseth so shall his plagues 40 He promiseth to remember his covenant at last towards them that repent YE shall not make unto you Idols neither shall ye reare up unto you a graven thing or a pillar neither shall ye set any stone of imagerie in your land to bow downe your selves unto it for I Iehovah am your God Ye shall keepe my Sabbathes and reverence my Sanctuarie I am Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IF ye shall walke in my statutes and keepe my comendements and doe them Then I will give your raines in their season and the land shall give her increase and the trees of the field shall give their fruit And your threshing shall reach unto the vintage and the vintage shall reach unto the sowing-time and ye shall eat your bread to the full and dwell in confident-safetie in your land And I will give peace in the land and yee shall lye-downe and none shall make you afraid and I will cause the evill beast to cease out of the land and the sword shall not passe through your land And ye shal pursue your enemies and they shall fall before you by the sword And five of you shall pursue an hundred and an hundred of you shall pursue ten-thousand and your enemies shall fall before you by the sword And I will have-respect unto you and make you fruitfull and multiplie you and establish my covenant with you And ye shall eat old store very-old and bring-forth the old because of the new And I will set my Tabernacle amongst youâ— and my soule shall not lothe you And I will walke among you and will be to you a God and you shall be to mee a people I am Iehovah your God which brought you forth out of the land of Egypt from being servants to them and I have broken the staves of your yoke and made you goe upright But if ye will not hearken unto me and will not doe all these commandements And if yee shall despise my statutes and if your soule loath my judgements so that yee doe not all my commandements that yee breake my covenant I also will doe this unto you I will even appoint over you suddaintertour the consumption and the burning-ague that consume the eyes and pine-away the soule and ye shall sow your seed in vain and your enemies shall eat it And I will set my face against you and ye shall be smitten before your enemies and they that hate you shall rule over you and yee shall flee when none pursueth you And if yet for these yee will not hearken unto me then I will adde to chastise you seven times for your sinnes And I will breake the excellencie of your power and I will make your heavens as yron and your earth as brasse And your strength shall be spent in vaine and your land shall not give her increase and the trees of the land shall not give their fruit And if ye walke with me contrarie and be not willing to hearken unto me then I will adde plagues upon you seven times according to your sinnes And I will send among you wilde-beasts of the field which shall robbe you of your children and cut-off your cattell and make you few and your wayes shall be desolate And if by these ye will not be chastised by me but will walke with mee contrary Then will I also walke with you contrary and even I will plague you seven times for your sinnes And will bring upon you a sword that shall avenge the vengeance of the covenant and ye shall be gathered into your cities and I will send the pestilence among you and yee shall bee given into the hand of the enemie When I shall breake unto you the staffe of bread then ten women shall bake your bread in the oven and they shall returne your bread by weight and yee shall eat and not be satisfied And if for this ye will not hearken unto 〈◊〉 〈◊〉 me but will walke with me contrary Then I will walke with you in wrath contrary and I even I will chastise you seven times for your sinnes And ye shall eat the flesh of your sons and the flesh of your daughters shall ye eat And I will destroy your high places and cut-downe your Sunne-images and cast your carkasses upon the carkasses of your filthy idols my soule shall loath you And I will make your cities a wast and will make-desolate your Sanctuaries and I will not smell the smell of your rest And I will make the land desolate and your enemies which dwell therein shall be astonished at it And you will I scatter among the heathens and will draw out a sword after you and your land shall be desolate and your cities shall be a wast Then shall the land injoy her Sabbathes all the dayes that it lyeth-desolate and you in your enemies land then shall the land rest and injoy her Sabbathes All the dayes that it lyeth-desolate it shall rest for that it rested not in your Sabbathes when ye dwelt upon it And they that are left of you I will even bring a softnesse into their heart in the lands of their enemies and the sound of a driven leafe shall pursue then and they shall flee as fleeing from a sword and shall fall when none pusueth And they shall fall every man upon his brother as before a sword when none pursueth and yee shall not have power-to-stand before your enemies And ye shall perish among the heathens and the land of your enemies shall 〈◊〉 you up And they that are left of you shal piâ—e away in their iniquity in your enemies lands and also in the iniquities of their fathers they shall pine-away with them And if they shall confesse their iniquity and the iniquity of their fathers with their transgression which they transgressed against me and also that they have walked with me contrary And that I also have walked with them contrary have brought them into the land of their enemies if then their uncircumcised heart be humbled and then they accept of their iniquitie Then will I remember my covenant with Iakob and also my covenant with Isaak and also my covenant with Abraham will I remember and I will remember the land And the land shall be left of them and shall injoy her Sabbaths while it lyeth-desolate without them and they shall accept of their iniquitie because even for-because they despised my judgements and their soule loathed my statutes And yet for all that when they be in the land of their enemies I will not despise them nor loath them to consume them to breake my covenant with them for I am Iehovah their God
〈◊〉 I This addition was lest they should impute their chastisements to any other then God as the heathens did to Chance 1 Sam. 6. 9. and to note the certainty and inevitablenesse of their afflictions Vers. 29. the flesh of 〈◊〉 sonnes in Greeke the fleshes and so the word is used plurally in Rev. 19. 18 This threatning is repeated and inlarged in Deuteronomic 28. 53. 57. mentioned also in Ezek 5. 10. fulfilled in Iehorams dayes 2 King 6. 29. and lamented in Ieremies who saith The hands of the pittifull women have sodd 〈…〉 their owne children they were their meat in the destruction of the daughter of my people Lam. 4. 10. Vers. 30. well destroy your high places in Gâ—eeke will make desolate your pillars In high-places they used to assemble for worship and sacrifice 2 Chro. 1. 3. 1 King 3. 4. especially the Idolaters erected and used such Ier. 32. 35. Ezek. 16. 16. 2 Chro. 11. 15. and 33. 3. though all the Prophets foretold their destruction as doth Moses Hos. 10. 8. Amos 7. 9. Ezek. 6. 3. 4. 6. And by high-places understand buildings erected as of Iosiah it is said he burnt an high-place and stampt it small to powder 2 King 23. 15. Sun-images called in Hebrew Chammanim of Chammah the Sunne which Idolaters were wont to worship 2 Chron. 23. 5. and the Kings of Iudah gave horses to the Sun and charrets 2 King 23. 11. and these Sunne-images they used to set on high above the Altar 2 Chronicles 34. 4. And God here threatneth their ruine as also in Ezek. 6. 4. 6. The Greeke here translateth them wooden-images made with hands but in Esa. 27. 9. idols cast your carkasses or lay Hebr. give your carkasses that they shall not have seemely buriall or be suffered to rest in their graves as in Ezek. 6. 4. 5. 13. he saith I will cast downe your slaine men before your filthy idols and I will give the carkasses of the sonnes of Israel before their filthy idols and will scatter your bones round about your altars And in Ierem. 8. 1. 2. At that time saith the Lord they shall bring out the bones of the Kings of Iudah and the bones of his Princes and the bones of the Priests and the bones of the Prophets and the bones of the inhabitants of Ierusalem out of their graves and they shall spread them before the Sun and the Moone and all the host of heaven c. they shall not be gathered nor bee buried they shall be for doung upon the face of the earth This judgement Iosiah fulfilled in part when he burnt the bones of the Priests upon the altars 2 Chro. 34. 5. 2 King 23. 20. But specialâ—y it was accomplished by the heathens that destroyed them Ps. 79. 〈◊〉 2. 3. filthy idols or doung 〈…〉 gods so called in contempt Gillulâ—â— Excrements or Doung the Grand Chaldee here and often 〈◊〉 them idols my soule in Chaldee my Word shall loath or abhorre you This is opposed unto the promise in verse 11. and it is manifested by Gods judgments on this people as the Prophet complaineth Hath thy soule loathed Sion Why hast thou smitten us and 〈◊〉 〈◊〉 healing for uâ— c. Ierem. 14. â—9 Vers. 31. a waste 〈◊〉 〈◊〉 place a desert so in verse 33. This was 〈◊〉 even on Ierusalem it selfe Nehem. 2. 17. So that not onely their idols and idolatrous monuments but their common wealth and most religious places were rui 〈…〉 And so by another Prophet he saith I will make Ierusalem heapes a denne of Dragons and I will make the cities of Iudah a desolation without an inhabitant Ier. 9. 11. your Sanctuaries or as the Greek translateth your holy-places such as were the Tabernacle called a Sanctuarie Exodus 25. 8. and the Temple 〈◊〉 Chronicles 22. 19. and each of them for the sundry roomths in them as the courtyard holy and most holy place was called plurally Sanctuaries Psalme 73. 17. and 74. 7. Ier. 51. 51. The desolation of these is bewailed in Lam. 2. 7. And this judgement is opposed to that blessing in verse 11. I will set my Tabernacle amongst you The Hebrewes referre this word Sanctuaries to their Synagogues also which they had in all their cities for the people to meet in on the Sabbathes Luk. 4. 16. the ruinating of them is complained of in Psal. 74. 8. they have burned all the Synagogues of God in the land They had also Schooles or Academies for trayning up their youth in the learning of the Law such scholars of old were called Sonnes of the Prophets 2 King 2. 3. and 4. 38. and 5. 22. in ages following they were named Disciples Mark 2. 18. The rites and orders of these are in the Hebrew canons described thus Schoolemasters were to be appointed in every province in every citie And the master sate and taught them all the day long and some part of the night to traine them up for to learne both day and night Five and twentie scholars did learne by one Teacher if there were moe from five and twenty unto fortie then they set another with him to helpe him to teach them if they were moe then fortie they set them up two schoolemasters They might not teach the Law save to a Disciple of honest and good conversation but if hee walked in a way not good they first converted him unto goodnesse and guided him into the right way and made triall of him and afterwards they received him into the Academie which they called in their tongue â—â—th hammid rash that is an House of exposition or studie and did teach him The master sate in the chiefe place and the disciples were in a round before him like a crowne that they might all see the master and heare his words And the Master sate not on a seat and the Disciples on the ground but either all on the ground or all on seats If when the Master taught the Disciples understood him not hee might not bee angry with them but must againe repeat the thing though it were many times untill they understood the matter Also the Disciple might not say hee did understand when hee understood not but was to aske againe though it were many times Two might not aske together nor aske the master of any other thing then that wherein they studied They might not sleepe in the schoole nor talke there of any other matter then of Gods Law onely for the holinesse of the schoole was greater then the holinesse of the Synagogue These and other like orders are shewed by Maimony in Thalmud Tâ—â—raâ— chapter 2. and 4. Now touching the Synagogues they write that every place wherein there were tenne men of Israel it was necessa 〈…〉 that they should prepare there an house wherein 〈◊〉 assemble for prayer at all time of pâ—ayer And this place they called Beth hacneseth An house of Assemblie in the Greeke a Synagogue And the citizens were to bee compelled to build them a Synagogue and to buy
9. 26. what uncircumcision is see Genes 27. be humbled or be bowed downe which the Greeke translateth be a shamed the Chaldee be broken It is opposed unto pride 2 Chronicles 32. 26. Iob 40. 12. and implieth their repentance and turning to the Lord as in 2 Chronicles 30. 11. Whereupon God saith If my people upon whom my name is called shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from heaven and will for give their sinne c. 2 Chronicles 7. 14. accept of their iniquitie that is of the punishment of their iniquitie as iniquity and sinne is often used for punishment Genesis 19. 15. Leviticus 20. 17. 19. 20. and to accept of that is willingly to beare it and contentedly to injoy it the word before used in verse 34. where the land should injoy her sabbathes or pay for the same This phrase is used in Esa. 40. 2. where Ierusalem is comforted because her iniquitie is accepted of or payed when she hath received of the Lords hand double for all her sinnes Vers. 42. Then will I Hebr. And I will remember This remembrance of God signifieth his performance of the thing promised as hee saith I have remembred my convenant c. and I will bring you out from under the burdens of the Egyptians c. Exod. 6. 5. 6. So our remembring of Gods precepts is expounded for to doe them Psal. 103. 18. And under this promise Gods mercie towards them is implied as Moses elsewhere saith For Iehovah thy God is a mercifull God he will not forsake thee neither destroy thee nor forget the covenant of thy fathers which he sware unto them Deut. 4. 31. And David And he remembred for them his covenant and repented according to the multitude of his mercies Psal. 106. 45. my covenant with Iacob the Greeke translateth the covenant of Iakob c. the Chaldee my covenant that was with Iakob c. The remembring of this covenant with their ancestors meaneth the accomplishment of the gracious promises made in respect of Christ unto forgivenesse of sinnes and Sanctification of the Spirit Therefore when Christ the horne of salvation was raised up in the house of David God is said to doe mercie with our fathers and to remember his holy covenant the oath which hee sware to our father Abraham c. Luke 1. 69. 72. 73. 75. The like grace is promised in Ezekiel 16. 60. c. So whiles Daniel was confessing his sinne and the sinne of his people Israel the Angel Gabriel came and told him of the comming of Christ to finish the transgression and to seale up sinnes and to make atonement for iniquitie and to bring in everlasting righteousnesse Daniel 9. 20. 24. For the Lord will not cast-off for ever but though hee cause griefe yet will he have compassion according to the multitude of his mercias Lamentation 3. 31. 32. This Thai 〈…〉 called Ionathans expoundeth e 〈…〉 is verse thus Then will I remember in mercie the covenant which I covenanted with Iakob at Bethâ—l Gen. 35. and also the covenant which I covenantâ—d with Isaak in mount Morijah Gen. 22. and also the covenant which I covena 〈…〉 d with Abraham but 〈◊〉 the peeces of the sacrifices Gen. 15. Whereas other-where the covenant is usually mentioned once and from Abraham doâ—neward to Isaak and so to Iakob as is to be seene in Exod. 2. 24. and 6. 3. 4. here God mentioneth his covenant thrice for more confirmation and beginning with Iakob goeth upward to Abraham the father of the faithfull so leading them by degrees to his first and most ancient promises and in them to Christ whose Gospell was preached to Abraham and such as be Christs are Abrahams seed and heyres according to the promise Gal. 3. 8. 29. the land which shall againe be inhabited and tilled as it is written In the day that I shall have cleansed you from all your iniquities I will also cause you to dwell in the cities and the wastes shall be builded and the desolate land shall bee tilled whereas it lay desolate in the sight of all that passed by c. Ezek. 36. 33. 34. So another Prophet saith O Lord thou hast beene favourable to thy land thou hast returned the captivity of Iakob and our land shall give her fruit c. Psal. 85. 2. 13. And these promises have also their accomplishment in Christ who pronounced this blessing to the meeke that they shall inherit the laud Matth. 5. 5. But that earthly land wherein they and their fathers so journed was à figure of a better countrie that is an heavenly Heb. 11. 9. 16. Vers. 43. and shall injoy as in verse 34. The Greek translateth then shall the land accept her sabbathes 〈◊〉 because even for because the reason is doubled for the more vehemencie and to imply their often and manifold sinnes in the breaking of his covenant The like phraseis in Ezek. 13. 10. Vers. 44. in the land of their enemies cast out thither for their sinnes and so unworthy of grace being to bee reputed as enemies themselves This commendeth the mercie and free grace of God in Christ for when we were enemies wee were reconciled to God by the death of his Sonne Rom. 5. 10. to consume them This promise was partly fulfilled at their returne out of Babylon as is remembred in Nehem. 9. 31. Neverthelesse for thy great mercies sake thou didst not utterly consume them nor forsake them But chiefly the complement hereof is by the Gospell as the Apostle sheweth in Rom. 11. 26. 28 29. Like promises are made in Dâ—uter 4. 29. 31. Ezek. 24. 22. 23. I am Iehovah or I Iehovah 〈◊〉 their God which on â—his part signifieth his power goodnesse and readinesse to save them and for them it is a signe of blessing for blessed is that people whose God is Iehovah Psal. 144. 15. and 33. 12. Vers. 45. of their 〈…〉 rs or of the first which Targum Ionathan expoundeth the covenant which I 〈◊〉 with their ancient fathers The Greeke translateth it their first covenant when I brought them for 〈…〉 the land of Egypt Which deliverance being a figure of a better by Christ God when hee would assure them of his grace if they turne unâ—o him by faith mentioneth that covenant and redemption For though the covenant of the Gospel be another then that which hee made with them when he brought them out of Egypt as the Apostle sheweth by testimonie of the Prophets Heb. 8. 8. 13. from Ier. 31. yet the covenant or law then given was a Scholemaster unto Christ. Gal. 3. 24. and Christ is the end of the law for righteousnesse to every one that beleeveth Rom. 10. 4. And thus Moses endeth the curses of the Law due to transgressors with promise of grace to the remnant of the Iewes according to the election of grace Rom. 11. 5. which in the latter dayes shall come againe unto him whom he is able to
Priests and Levites and Israelites 〈…〉 fully goe in that is 〈◊〉 one to ano 〈…〉 〈◊〉 〈◊〉 which is 〈◊〉 goeth 〈◊〉 〈◊〉 〈◊〉 â— as it is written ACCORDING TO THE HOVSE OF THEIR FATHERS the house of his father that is his familie and not the house of his mother Maimony in Issure biah c. 19. sect 15. V. 16. the mouth that is as the Chaldee expoundeth it the word and the Greeke saith the voice of the Lord. V. 17. Gershon in Greeke Gersom but in vers 25. Gerson So Ezron in Gen. 46. 12. is Esrom Mat. 1. 3. Kohath or as in Greeke Kaath See Gen. 46. 11. Exod. 6. 16. V. 18. Libni in Greeke Lobnei and Semeei See Exod. 6. 17. V. 19. Hebron or as the Greeke also writeth it Chebron and Oziel See Exod. 6. 18. Here Kohath hath foure families so many as both his brethren had together V. 20. Mahli in Greeke Moolei and Mâ—usi See Exod. 6. 19. Vers. 21. Gershon in Greeke Gedsom mistaking D. for R. by reason of the likenesse of the letters in Hebrew See the notes on Gen. 4. 18. V. 23. Seaward that is as the Chaldee explaineth it westward See Num. 2. 18. V. 24. house of the father that is principall house so in v. 30. and 35. Eliasaph in Greeke Elisaph by interpretation God hath added Lael that is For God V. 25. the charge or the custodie the Holy things which they were to carrie keepe and looke unto whereof see more in Num. 4. Tabernacle the curtaines of the Tabernacle Num. 4. 25. for the boords were under Meraries charge Num. 3. 36. Tent made of ten curtaines see Exod. 26. 1. c. covering made of goats haire Exod. 26. 7. And here is to bee understood the other coverings also made of rammes skinnes and Tachash skinnes Exod. 26. 14. for they belonged to the Gershonites charge Num. 4. 25. hanging veile whereof see Exod. 26. 36. V. 26. tapestrie hangings whereof see Exod. 27. 9. c. hanging veile mentioned in Exod. 27. 16. V. 28. of the Sanctuarie Hebr. of the sanctifie or holinesse meaning the holy things as the Greeke saith of the Holies what they were is expressed in v. 31. See Num. 4. 4. 15. and 10. 21. Here the families of the Levites may be viewed by their numbers 1. Of the Gersonites 7500. 2. Of the Kohathites 8600. 3. Of the Merarites 6200. By their situation when they camped about the Tabernacle 1. Gersonites behinde westward v. 23. 2. Kohathites Southward v. 29. 3. Merarites Northward v. 35. And to make up the square Moses and Aaron with the Priests encamped formost Eastward v. â—8 By their charges for there was committed unto the care and cariage of the 1. Gersonites the Tent coverings veile hanging of the court c. 〈◊〉 Koha 〈…〉 the Arke Table Altars and Instruments of the Sanctuary 3. Merarites the boords barres pillars sockers c. Among these families of Levi wee may observe the speciall prerogatives of Kohath the second sonne 1. Hee excelleth in multitude of families or chiefe fathers having foure when as each of his brethren had but two 2. He excelleth in multitude of children having 8600. that is 1100 moe than his elder brother Gerson and 2400. moe than Merari 3. Of him came Moses the king Aaron the priest and Marie the prophetesse and so all the Priests were of this familie Exod. 6. 18. 20. Num. 26. 58 59. 4. His families have the chiefest place about the Sanctuary the South quarter next unto Moses Aaron and the priests Num. 3. 29. 5. They have the charge of the most holy things within the Sanctuarie as the Arke Table Candlesticke Altars c. Num. 3. 31. 6. Whereas the tribe of Levi had 48. cities allowed them in Canaan Kohaths posterity had 23. of them for the Priests had 13. cities and the other Kohathites ten and so he had in a manner a double portion as much as both his brethren Ios. 21. 7. Of the Prince of these Kohathites Elizaphan Num. 3. 30. there were 200. Levites to helpe home with the Arke in Davids daies no such mention being made of the other two princes besides 312. Kohathites of other families when of Gershon and Merari there were not so many 1 Chron. 15. 5. 8 9 10. V. 29. Southward the south is in Psal. 89. 13. called the right side and in this place it hath a name in Hebrew derived also of the right hand because so it is when men stand with their faces to the East see the notes on Num. 2. 3. V. 30. Elizapham sonne of Vzziel hee was of the fourth and youngest familie of the Kohathites yet preferred to be the prince over them This as the Hebrewes thinke was offensiue to Korah who was of the second familie of Izhar and occasioned him to rebell See the notes on Num. 16. 1. Elizaphan is by interpretation My God hath stored â—p and Uzziel God is my strength V. 31. all the service thereof in Greeke all the 〈…〉 ks of them V. 32. of the princes the Greeke saith over the princes and the Chaldee addeth appointed over the princes of the Levites Hebr. of Levi whose name is put for all his posteritie as the Greeke and Chaldee translate Levites So Aaron is used for the Aaronites 1 Chron. 12. 27. Eleazar by interpretation The helpe of God having the oversight or the Bishop having the Bis 〈…〉 office which hath the name in Hebrew of Uisitation in Greeke of Overseeing and so this word is translated by the holy Ghost Episcopee that is a Bishops office or charge in Act. 1. 20. from Psal. 109. 7. And in Num. 4. 16. the Greeke translateth it Episcopos Bishop So in Ezek. 44. 11. having charges that is Bishops at the gat of the house where the Greeke translateth it Porters In Thargum Ionathan it is explained thus Hee inquired by Urim and Thummim under his hand were they appointed that keepe the custodie of the Sanctuarie As Aaron the high Priest figured Christ Heb. 5. 1. 4. 5. so Eleazar in this office being Prince of Princes shadowed the office of our Lord Iesus who is the Prince of the Kings of the earth Rev. 1. 5. the Archpastor 1 Pet. 5. 4. the great Pastor of the sheepe Hebr. 13. 20. and Bishop of our soules 1 Pet. 2. 25. And hence arose the distinction of the high Priest and the second priest as in 2 King 25. 18. And when Aaron was dead and Eleazar high priest in his place Num. 20. 26. 28. then Phinehas Eleazars sonne was Governour over the Levites 1 Chron. 9. 20. V. 35. Zuriel in Greeke Souriel which signifieth God is my Rocke Abihail or Abichail as the Greeke pronounceth it by interpretation The fathers strength V. 36. the oversight of the charge that is as the Chaldee expoundeth it that which shall be committed to the charge or custodie of the sonnes of Merari the service thereof in Greeke the workes of them And because these things were heavy to beare the Lord allowed
honoureth him though Aaron himselfe was both the elder brother and the high Priest with the title of his lord confesseth their sinne against him craveth pardon and by Moses mediation to have their sister cured sinne that is the punishment of sinne as Levit. 22. 9. Num. 18. 32. which hee desireth that by Moses intercession it might not be laid upon them of God wherein we have done foolishly or because we are become foolish the Greeke translateth because we have done ignorantly in that we have sinned in which sense it is a lessening of their sinne as done through unadvisednesse and oversight not maliciously Vers. 12. as one dead by continuance of the leprosie upon her whereby she should be shut out of the communion of the Church Num. 5. 2. should defile all that touched her as doe the dead and in the end be consumed and die utterly with that fretting plague as the words following shew The Chaldee expoundeth this verse thus Let her not now be separated from among us for she is our sister pray now for this dead flesh that is in her that it may be healed is even consumed or is even eaten to wit with the disease and by comming out of his mothers wombe the Greeke understandeth and translateth an untimely birth comming out c. for as of such a dead birth the flesh is halfe consumed so is the flesh of a Leper Verse 13. cryed out that is as the Chaldee translateth prayed but earnestly and as grieved for her affliction so the word usually signifieth O God Hebr. Ael which is one of Gods names signifying his Might and together implying his mercy as is noted on Gen. 14. 18. So in Targum Ionathan it is here explained And Moses prayed and besought mercy before the Lord saying I beseech for mercie of the mercifull God I beseech God that hath power of the spirits of all flesh heale her I beseech thee Verse 14. had spitting spitted that is had but spitted to wit in anger The Chaldee expoundeth it had rebuked Spitting on the face is a signe of anger shame and contempt Iob 30. 10. Esai 50. 6. which if it had been from her earthly father should have made her ashamed and sorrowfull seven dayes how much more now that it is from her father which is in heaven seven dayes so long every leper was to be shut up by the Law for every triall and also at his cleansing see Levit. 13. 4 5. 21 26. and 14. 8. So long was he uncleane that touched a dead man Num. 19. 11. gathered that is received in or as the Greeke translateth enter in So gathering is used for receiving or taking in after that one is neglected or forsaken Iudg. 19. 15. Ios. 20. 4. Psal. 27. 10. Here Targum Ionathan addeth this paraphrase and I will cause to stay for thy sake the cloud of my glory and the Tabernacle and the Arke and all Israel untill the time that she is healed and afterward she shall be gathered in Ver. 15. Mary was shut in Greeke was separated this was an example of iustice against sinners without respect of persons therefore they are after willed to remember this Deut. 24. 9. And even Kings when they were Lepers were separated and dwelt apart 2 Chron. 26. 20 21. the people journeyed not but stayed mourning for her till she was recured which was a speciall honour unto Marie above other Lepers for whom there was no such stay Num. 5. 2 4. Because this Mary was one of those who God sent before his people Mic. 6. 4. Ex. 15. 20. Sol. Iarchi saith The Lord imparted this honour unto her because she once stayed for Moses when hee was cast into the river as it is written and his sister stood a farre off c. Exod. 2. 4. Verse 16. Wildernesse of Pharan or of Paran which had been Ismaels habitation Gen. 21. 21. and the place where they pitched in this Wildernesse was called Rithmah Num. 33. 18. and Cades barnea Num. 13. 3. 26. Deut. 1. 19 c. CHAP. XIII 1 The Lord biddeth Moses send one man of every tribe to search the land of Canaan 4 Their names and tribes 17 Their instructions 21 Their acts and returne after fortie dayes 26 Their relation of the goodnesse of the land and strength of the inhabitants 30 Caleb incourageth the people but the other discourage them and bring up an evill report upon the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Iehovah spake unto Moses saying Send thou men that they may search the land of Canaan which I give to the sonnes of Israel one man one man for a tribe of his fathers shall yee send every one a ruler among them And Moses sent them from the Wildernesse of Pharan at the mouth of Iehovah all those men were heads of the sonnes of Israel And these were their names Of the tribe of Reuben Shammua the sonne of Zaccur Of the tribe of Simeon Shaphat the sonne of Hori Of the trbe of Iudah Caleb the sonne of Iephunneh Of the tribe of Issachar Iigal the sonne of Ioseph Of the tribe of Ephraim Hoshea the sonne of Nun. Of the tribe of Benjamin Palti the sonne of Raphu Of the tribe of Zabulon Gaddiel the sonne of Sodi Of the tribe of Ioseph of the tribe of Manasses Gaddi the sonne of Susi Of the tribe of Dan Ammiel the sonne of Gemalli Of the tribe of Aser Sethur the sonne of Michael Of the tribe of Naphtali Nahbi the sonne of Vophsi Of the tribe of Gad Gevel the sonne of Machi These are the names of the men which Moses sent to spie out the land and Moses called Hoshea the sonne of Nun Ioshua And Moses sent them to search the land of Canaan and said unto them Goe up this way Southward and goe up into the mountaine And see the land what it is and the people that dwelleth theron whether they be strong or weak whether they be few or many And what the land is that they dwell in whether it be good or bad and what the cities be that they dwell in whether in tents or in strong holds And what the land is whether it bee fat or leane whether there be wood therein or not and be ye of good courage and take of the fruit of the land Now the dayes were the dayes of the first ripe grapes And they went up and searched the land from the Wildernesse of Zin unto Rehob to the entrance of Hamath And they went up by the South and he came unto Chebron and there were Ahiman Sheshai and Talmai the children of Anak now Hebron was built seven yeares before Zoan in Egypt And they came unto the bourne of Eshcol and cut downe from thence a branch and one cluster of grapes and they bare it on a staff by two and they brought of the pomegranates and of the figs. That place was called the bourne of Eshcol because of the cluster which the sonnes of Israel cut downe from thence And they
returned from searching the land at the end of fortie dayes And they went and came to Moses and to Aaron and to all the congregation of the sonnes of Israel unto the Wildernesse of Pharan to Kadesh and brought backe word unto them and unto all the congregation and shewed them the fruit of the land And they told him and said We came unto the land whither thou sentest us and surely it floweth with milke and honey and this is the fruit of it Neverthelesse the people is strong that dwelleth in the land and the cities sensed very great and moreover we saw the children of Anak there Amalek dwelleth in the land of the South and the Chethite and the Iebusite and the Amorite dwelleth in the mountaine and the Canaanite dwelleth by the sea and by the coast of Iordan And Caleb stilled the people before Moses and said Going up let us goe up and possesse it for we are well able to overcome it But the men that went up with him said We be not able to goe up against the people for they are stronger than wee And they brought up an evill report of the land which they had searched unto the sonnes of Israel saying The land thorow which we have gone to search it is a land that eateth up the Inhabitants thereof and all the people that we saw within it are men of statures And there we saw the Giants the sonnes of Anak which come of the Giants and we were in our owne eyes as grashoppers and so we were in their eyes Annotations Here beginneth the 37 section of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law see Gen. 6. 9. IEhovah spake By Moses relation after it appeareth that when God had led his people from mount Horeb to Cadesh Barnea thorow the great and fearfull Wildernesse and they were come to the mountaine of the Amorites then Moses said See the LORD thy God hath given the land before thee Goe up possesse it And all the people came neere unto Moses and said We will send men before us and they shall search out the land for us and bring us word againe by what way we shall go up c. That word liked Moses well and he tooke of them twelve men and sent them to spie out the land Deut. 1. 19 24. So where here it is said Iehovah spake c. it is not meant that this motion came first from the Lord but the people first spake of it to Moses he consulted with the Lord about it and the Lord approved or at least permitted the thing which they desired Verse 2. Send thou or Send for thee which Sol. Iarchi expoundeth to this sense I commâ—â—â— thee not if thou pleasest send for as much as Israel came and said wee will send men c. Deut. 1. 22. that they may search or and let them search or espie by searching round about and the word implieth the action of the heart and minde not of the eyes onely Eccles. 1. 13. and 7. 25. Thus God let them goe search or espie the land which hee him-selfe before had espied for them Ezek. 20. 6. and went before them in the way to search them out a place to pitch their tents in in fire by night and in a cloud by day Deut. 1. 33. of Canaan that is as the Greeke translateth of the Chanaanites named as the chiefe for it was the land of seven mightie nations Deut. 7. 1. I give or am giving so he speaketh as of a thing present for more assurance one man one man an Hebrew phrase meaning of every tribe one man excepting the tribe of Levi for of them none was sent because they were to have no inheritance in the land Deut. 18. 1. a ruler or a prince not of the baser sort because the businesse was weighty whereupon their rebellion following was of the more note Verse 3. at the mouth or according to the mouth that is the word of the LORD as the Chaldee translateth and the Greeke by the voice of the Lord and this Sol. Iarchi expoundeth by his permission So in the commentarie called Phesikta f. 47. it is said The election of the Spies was according to the mouth of the LORD not that God commanded them to send them If thou sayest why did he not forbid them to send To accomplish their desire and to render them their recompense and to give unto Ioshua and Caleb a goodreward heads that is as the Greeke saith Chiefe-rulers and Chazkuni expoundeth them Captaines over thousands as in Exod. 18. 25. Verse 4. Shammua in Greeke Samiel sonne of Zacchour Verse 5. Shaphat in Greeke Saphat sonne of Souri Verse 6. Caleb in Greeke Chaleb son of Iephonne See 1 Chron. 4. 15. His name signifieth Hartie and he brought Moses word againe as it was in his heart Ios. 14. 7. Verse 7. Iigal in Greeke Igad Verse 8. Hoshea in Greeke Auses son of Naue Verse 9. Palti or as in Greeke Phalti Verse 10. Gaddiel in Greeke Goudiel sonne of Soudi Verse 11. of Ioseph He was father of Ephraim in vers 8. as well as of Manasseh here and sometime Ioseph is named for Ephraim Ezek. 37. 16. 19. Revel 7. 8. Here he is named as father of Manasseh who was his first-borne Ios. 17. 1. although the Hebrewes give another reason namely because both of them uttered an ill report Ioseph of his brethren Gen. 37. 2. and the Prince of Manasseh of the land which Hoshea of Ephraim did not Chazkuni on Num. 13. Verse 13. Sethur in Greeke Sadour Verse 14. Nahbi or Nachbi in Greeke Naabi sonne of Sabi Verse 15. Geuel in Greeke Goudiel Verse 16. These are the names Chazkuni here obserueth He sent no spie of the tribe of Levi because he had no portion in the land Nun called also Non 1 Chron. 7. 27. in Greeke Naue Ioshua or Iehoshua called sometime Ieshua Neh. 8. 17. in Greeke Iesus and so the New testament writeth him Act. 7. 45. Heb. 4. 8. that signifieth 〈◊〉 Saviour Mat. 1. 21. And this name Moses gave him by the spirit of God either as foreseeing that be should be his successor and save the people from their enemies the Canaanites or as Sol. Iarchi here noteth praying for him that the Lord would save him from the counsell of the wicked spies But Chazkuni readeth it Moses had called Hoshea the sonne of Nun Ioshua not that he now first called him Ioshua but before when he was made his 〈…〉 ister and found grace in his eyes Wee finde him called Ioshua before they came to mount Si 〈…〉 i Exod 17. 9. and after this when Moses is ready to die hee is called Hoshea in Deut. 32. 44. where Chazkuni saith thus At the first when hee was taken to bee Moses minister Moses called him Ioshua for so is the manner of Kings to change the name of their ministers Gen. 41. 45. Dan. 1. 7. But now when hee is made King himselfe his first name is restored neverthelesse
thorow all the scripture he is called Ioshua because he was accustomed thereto already By this reason the change of his name should seeme to diminish from his dignitie whereas it was changed rather for honour as were the names of Abram Sarai Iacob and others Gen. 17. 5. 15. and 32. 28. Neh. 9. 7. Esai 62. 2. Mar. 3. 16 17. Verse 17. Southward or by the South as in vers 22. meaning the South part of the land of Canaan as Chazkuni explaineth it For that was nearest unto them and the worst part of the land because it was wildernesse and waterlesse as the originall word Negeb signifieth Dâ—ie ground and Calebs daughter said to her father Thou hast given me a south that is a drie land give me also springs of water Iudg. 1. 15. and rivers in the south Psal. 126. 4. meaneth refreshing after bondage and affliction The Greeke here translateth Goe up by this wildernesse and so in that part was a wildernesse Ios. 15. 1. 3. And Sol. Iarchi saith Goe up this way by the south that was the worst part of the land of Israel for so is the manner of Merchants they shew the worst things first and afterward they shew the best the mountaine which was inhabited by Amalekites Canaanites and Amorites Num. 14. 40. 45. Deut. 1. 44. Of this Chazkuni giveth a reason thus And when yee shall know how to subdue the mountaine the vally will be â—asiâ— to subdue Verse 18. the land what it is This is againe repeated in vers 19. and the third time in vers â—0 which may thus be distinguished by the land here is meant the people of the land as after Moses explaineth it by the land in vers 19. is meant the aire of the countrey and the cities villages tents which were by the hand of man set theron and by the land in v. 20. is meant the soile or ground it selfe fruits that grew thereon and the people and is here for explanà tion that is or I meane the people see the notes on Gen. 13. 15. So in Psal. 66. 4. Let all the earth bow downe to thee that is all peoples of the earth likewise in Psal. 100. 1. and 96. 1. and often in the scriptures So house for houshold or people in it Gen. 45. 11. 18. Cities for citizens Ios. 17. 12. whether they Hebr. whether it bee strong c. speaking of the people as one in multitude Verse 19. good or bad this seemeth to respect the wholsomnesse of the countrie for aire waters c. as in 2 King 2. 19. the situation of this citie is good but the water is bad and the land causeth to miscarie To this Chazkuni referreth it saying or bad if it cause the inhabitants thereof to mis 〈…〉 or to be barren as 2 King 2. 19. and hereupon they answered It is a land that eateth up the inhabitants thereof Num. 13. 32. intents or in campes troupes the Chaldee calleth them Villages or unwalled townes the Greeke changeth the order saying in walled or in unwalled townes Vers. 20. fat or leane This respecteth the soile it selfe which if it be fat is fertile if leane barren The Chaldee changeth the metaphor saying whether it be rich or poore So in Neh. 9. 25. 35. they tooke strong cities and a fat land and in Ezek. 34. 14. fat pasture wood or trees as the Greeke and Chaldee interpret it and Targum Ionathan trees of food that is of fruit to bee eaten be yee of good courage or strengthen encourage your selves the first ripe grapes or the first fruits of grapes And then as Chazkuni observeth they had need to have courage because the keepers of the vineyards watched them there Verse 21. of Zin or of Tsin there was a wildernesse into which they came before called Sin so named of an Egyptian citie Sin neare it Exod. 16. 1. Ezek. 30. 15 16. This desart of Zin seemeth to be so named as being a Thornie wildernesse for Zinnim in the forme plurall signifieth thornes Iob 5. 5. And as the former Sin bordered upon Egypt so Zin bordered on the land of Canaan Num. 34. 3 4. Ios. 15. 3. Rehob or Rechob called in Greeke Roob as Rechabham or Rehoboam 1 King 12. 1. is written in Greeke by the Holy Ghost Roboam Mat. 1. 7. This Rehob was a citie in the west part of the land of Canaan neare unto Sidon which fell by lot to the tribe of Aser Ios. 19. 28. Iudg. 1. 31. to the entrance or to the entring in of Hamath so in Num. 34. 8. Ios. 13. 5. Iudg. 3. 3. Amos 6. 14. and so the Chaldee here translateth it Hamath or Chamath called also Hemath the great Amos 6. 2. was a citie on the north part of Canaan and on the East side as Rehob was on the West Num. 34. 8. Ios. 13. 5. By this description of their voyage they went from south to north and from west to east so viewing the wholeland This Hamath is in Targum Ionathan called Antiochia and so Hamath was after named of K. Antiochus and it was situate under mount Lebanan by the river Iabok Verse 22. by the south or Southward Gr. by the wildernesse see vers 17. and he came unto Chebron or unto Hebron a place in the south parts of Canaan where Abraham Isaak and Iacob with their wives had beene buried Gen. 23. 2. 19. and 49. 31. see the notes on Gen. 13. 18. By he came Sol. Iarchi and others understand Caleb onely as if the twelve spies went not in one company but one or two of them together and Calebs comming thither is specially mentioned in Ios. 14. 9. the land whereon thy feet have troden shall bee thine inheritance and in vers 12. now therefore give me this mountaine whereof the Lord spake in that day and in vers 14. Chebron therefore became the inheritance of Caleb Others understand he came that is they came as Chazkuni saith It is the manner of the scripture to speake of many spies and lyers in wait in the singular number as in Ios. 8. 19. the lyer in ambush rose quickly out of his place The Greeke translateth they came the Chaldee hath in some copies Atha he came in othersome Atho THEY came Animan or as the Greeke writeth him Achiman he was one of the heathen Giants dwelling in Chebron the Hebrewes interpret his name Who is my brother and that hee was so called because none in the world was brother to him that is like unto him in strength yet Caleb slew him and his two brethren Ios. 15. 14. Iudg. 1. 10. 〈◊〉 in Greeke Sesei Talmai in Greeke Thelames children of Anak in Greeke generations of Enak in Chaldee sonnes of the Giant or of the mightie man Anak was the sonne of Arba whereupon Chebron was in former times called Kirjah Arba that is the citie of Arba Ios. 15. 13. Gen. 23. 2. before Zoan or Tsoan called in Greeke and Chaldee Tanes as of Tsor or Zor is Tyrus in Greeke This declareth
words in Chaldee an evill name The word evil is expressed in the next verse see the notes on Num. 13. 32. Ver. 37. the plague before Iehovah that is by an extraordinary plague from the hand of God either the pestilence fore-threatned v. 12. or some other dâ—ath And before Iehovah may mean sudden death there by the Sanctuarie where the glory of Iehovah appeared v. 10. as it is said of Vzza there he died before God 1 Chron. 13. 10. which another Prophet explaineth there he died by the Arke of God 2 〈◊〉 6. 7. The Hebrewes as Sol. Iarchi and Targum Ionathan on this place report these mens death to have beene by an inflammation of their tongues and wormes issuing out of them as a just recompence because with their tongues they had sinned Ver. 38. lived that is remained alive safe and in health So the judge of all the earth did judgment and would not slay the righteous with the wicked as Gen. 18. 25. And they survived not onely the other spies but all the rebellious Israelites and went in and possessed the land of promise Ios. 14 â—0 and 19. 49. This sheweth the small number of Gods Elect though many be called to the profession of the faith The Hebrew Doctors speaking of Ier. 3. 14. where it is written I will take you one of a citie and two of a family and I will bring you to Zion doe say As of six hundred thousand Israelites onely two entred into the land of promise to wit Ioshua and Caleb so shall it also be in the dayes of Christ. Talmud in Sanhedrin ch 11. wherein they beare witnesse against themselves that they fulfilled the inâ—asuâ—e of their fathers in rebelling against Christ and despising the Gospell of their salvation Verse 40. and went vp that is girded their weapons of warre about them and pressed forward of themselves to goe up as Moses explaineth it in Deut. 1. 41. For things which men endevour and are ready to doe are said to be done by them as Reuben delivered Ioseph out of his brethrens hand when he endevoured by exhorting perswading with them that he might deliver him Gen. 37. 21 22. See also the annotations on Ex. 8. 18. will goe up and fight Deut. 1. 41. we have sinned against Iehovah Deut. 1. 41. Thus they shewed a kind of repentance and sorrow for their sin which was not sincere nor a godly sorrow for they turned from one evill to another and overthrew themselves Verse 41. Moses said being first commanded of the Lord so to say Deut. 1. 42. the mouth that is as the Greeke translateth the word of the Lord and the Chaldee addeth against the decree of the word of the LORD But it or for it that is the thing which ye doe shall not prosper that is not have good successe in Greeke It shall not be prosperous unto you R. Menachem referreth this word It. to Shecinah the divine Majestie which would not prosper them and compareth here with a like phrase in Ezek. 1. 13. it went up and downe among the living creatures Verse 42. Iehovah is not among you thus God bade him say for I am not among you Deu. 1. 42. The Chaldee expoundeth it for Shecinah the Majestie or presence of the LORD is not among you not smitten in Chaldee not broken in Greeke and ye shall fall before your enemies V. 43. from after Iehovah in Chaldee from after the service of the LORD which the Greeke translateth disobeying or not beleeving the Lord Chazkuni explaineth it thus Because the spies made you afraid of the Canaanite Amalekite that abide there ye are turned from after the LORD and are afraid to go into the land and you trust not in him therfore he will not be with you if you transgresse his mouth to goe to sight till after 40 yeares Iehovah will not be with you this the Chaldee expoundeth the Word of the Lord will not be for your holpe Verse 44. they loftâ—ly presumed or tooke upon them by violence with a loftie presumptuous minde in the Chaldee they dealt wickedly or turbulently The originall word Aphal from which Ophel a Tower or Fort is derived 2 Chron. 33. 14. signifieth lifting up as in Abak 2. 4. which the Apostle sheweth to meane a drawing backe from God by unbeleese Heb. 10. 38 39. So here in this their presumptuous enterprise their soules were lifted up in them but withdrawen from God And Moses explaineth this by two other words yee pressed forward Deut. 1. 41. and yee were presumptuous Deut. 1. 43. The Hebrew Commentary Tanchuma coÌ„pareth it with another like word which signifieth darknesse and explaineth it they went darke or obscure for that they went without leauâ— from God and Targum Ionathan thus they set forward in the darke before day dawning to which the old Latine version agreeth translating it darkned departed not in Greeke moved not The Arkeremoved not but at the removall of the cloud Num. 9. 15 c. which God not taking up shewed thereby his dislike of their action Moses obeying the Lord would not accompany the presumptuous sinners so they went without the Lord and without the signes of his grace or company of his ministers Verse 45. The Canaanite that is the Amorite Deut. 5. 44. which was of the posteritie of Canaan Gen. 10. 15 16. which dwelt or which sate lay in wait discomfited them pursued them as Bees doe and destroyed them Deut. 1. 44. Because they rebelled against God and vexed his holy Spirit therefore hee was turned to be their enemie he fought against them Esai 63. 10. unto Hormah in Greeke Herme the name of a place so called of the event signifying utter destruction or Anathema so after in Num. 21. 3. After this discomfiture the Israelites returned and wept before the LORD but hee would not heare their voice nor give eare unto them so they abode in Kadesh many dayes Deut. 1. 45 46. These things which happened unto them for types 1 Cor. 10. 11. doe shew the nature of man of his free-will and workes without faith that they procure nothing but wrath from God and destruction unto men And as Israel carried themselves under Moses so did they under Christ for the Lord Iesus himselfe Iohn the Baptist as Ioshua and Caleb faithfully testified the truth of Gods promise and perswaded the people to enter into the Kingdome of God Mat. 3. 1 2 3. and 4. 17. But the Priests Scribes and Pharisees like the unfaithfull spies discouraged the people and would neither goe themselves into the kingdome of heaven nor suffer theÌ„ that were entring to goe in Mat 23. 13. but pretended worldly feares Iohn 11. 48. Yet after they would seeme to enter by force going about to establish their owne righteousnesse but not submitting themselves unto the righteousnesse of God Rom. 10. 3. so they pleased not God but filled up their sinnes alway and wrath came upon them to the uttermost 1 Thess. 2. 15 16.
at all but is to be admonished must be carefull that he be cleane both he and his vessels that he may separate a pure cake Maim in Biccurim chap. 8. sect 11 in your or throughout your generations in all ages wherefore this ordinance was kept by Israel after they were returned out of Babylon Nehem. 10. 37. And besides that all their bread was sanctified unto them by these first-fruits and God was honoured by whose word man liveth and not by bread onely Deut. 8. 3. it seemeth to have a further signification of the chosen people of God as Paul applieth this phrase of the first-fruits and of the lump of dough unto the state of Israel Rom. 11. 16. as the Prophet speaking of the first-fruits also saith Israel was holinesse to the LORD the first-fruits of his increase all that eat him shall beguilty c. Ier. 2. 3. And thus the Iewes of old understood this commandement of the Cake that it signified in mystery the congregation of Israel called the first-fruits of the world which wheâ— it is put into the oven that burneth with the fire of the holy blessed God it is necessary to separate there-from a cake that it bee not partaker of severe judgement and there-from is a blessing reserved in the world Ezek. 44. 30. R. Menachem on Num. 15. Vers. 22. when yee shall have sinned ignorantly or if yee have erred that is done unadvisedly of ignorance errour or oversight whereto is opposed sinning with an high hand vers 30. See the annotations on Levit. 4. 2. As in the two former Lawes the Lord repeated and inlarged the doctrines of faith and of good workes so here hee doth the like concerning the forgivenesse of sins which his people through infirmitie doe fall into that all the chiefe points of Christian religion are here renewed unto them have not done all The words of this Law differ from the former in Lev. 4. 2. 13. which spake of doing that which should not be done whereas this speaketh of not doing all which should bee done There also the sacrifice which the congregation should bring was a Bullocke for a Sin-offering Lev. 4. 14. here in vers 24. they are willed to bring a Bullocke for a Burnt-offering and a goat-bucke for a Sin-offering Whether is this difference in respect of the commandements forbidding evill workes and requiring good as the words seeme to import Or as the Hebrewes expound it doth this here respect the sinne of idolatrie onely Or as others understand it is that for all the tribes generally and this for the severall tribes cities and townes as they were severed in the land of Canaan Or is this in mysterie an increase of the sacrifice in Canaan as in prophesie of the dayes of the Gospell the Meat and Drinke-offerings which Christians should spiritually offer with their sacrifices are of greater quantitie than those which were offered under Moses Ezek. 46. 5. 11. compared with Num 15. 4 5 6 7. and 28. 20 c. Vers. 23. Even all This sheweth the large extent of this Law and the weight thereof by repeating things so expresly The Hebrewes which understand this of idolatrie onely say that that one commandement is as all the commandements c. and that this sheweth that whosoever professeth idolatrie is as if he denied all the Law wholly and all that the Prophets have prophesied as it is written AND HENCE FORWARD Sol. Iarchi on Num. 15. and Maimony tom 1. treat of Idolatry chap. 2. sect 4. Verse 24. by ignorance in Greeke unwillingly see Lev. 4. 2. from the eyes understand hidden from the eyes as is expressed in Lev. 4. 13. This the Hebrew Doctors understand of things erroneously taught by the governours and practised by the people concerning idolatrie as is shewed in the annotations on Lev. 4. 13. and so Sol. Iarchi expoundeth here this place shall make readieâ— that is shall offer for a sacrifice Levit. 4. 14. And this the Hebrewes understand not of one sacrifice for the twelve tribes but for every tribe so much If the errour be in idolatry that they the governours have erred and taught it they bring a Bullocke for a Burnt-offering and a goat-bucke for a Sin-offering for every tribe and this oblation is that which is spoken of in Num. 15. saith Maimony in Shegagoth chap. 12. sect 1 and Talmud in Horajoth chap. 2. See the notes on Lev. 4. 14. This exposition for the number may seeme probable because the people returned from captivitie offered for all Israel in Burnt-offerings twelve bullockes and twelve goat-bucks for a Sin-offering according to the number of the tribes Ezr. 8. 35. youngling Hebr. son of the herd a bullocke was alwaies of the second yeare or upward so the goat-bucke following Burnt-offering which signified atonement and sanctification by the death of Christ as is shewed on Lev. 1. of rest that is of sweet smell as the Greeke translateth the Chaldee saith to be accepted with favour before the LORD to the manner or right ordinance Heb. to the judgment meaning the measure prescribed of God in v. 9 10. for a Sin-offering in Greeke for sin This word in Hebrew is written with want of a letter which elswhere usually is expressed whereupon Sol. Iarchi noteth that it is not as other Sin-offerings for all Sin-offerings that are by the Law brought with the Burnt-offering the Sin-offering is before the Burnt-offering as it is said in Levit. 5. 10. And the second he shall make a Burnt-offering but this Burnt-offering is before the Sin-offering The manner of offering this Sin-offering was like the bullocke in Lev. 4. it was killed in the court-yard the bloud was carried into the Sanctuarie and sprinkled seven times before the Lord the fat was burned on the Altar in the courtyard and the body of the beast was carried forth and burnt without the campe so figuring Christ who should bee slaine for the sinnes of his people and by his owne bloud enter into heaven his bodie being crucified without the gate of Ierusalem Heb. 9. 11 12. 24 and 13. 11 12. If the great assise of Magistrates ignorantly sinne in teaching idolatrie the whole congregation bringeth twelve bullockes for Burnt-offerings and twelve goats Sin-offerings and they are burned because their bloud is carried into the Sanctuarie c. Though but one tribe onely commit the sin if it be the most part of the church then all the congregation bring for idolatrie twelve bullocks twelve goats Maimony in Shegagoth chap. 12. sect 1. V. 25. for all the congregation or for every congregation wherby may be implied the severall tribes cities townes and synagogues So in vers 26. an ignorance or an errour in Greeke and unwilling Sin so in v. 26. brought their oblatio in Greeke have brought the gift thereof a Fire-offering in Chaldee an oblation before the LORD this is meant of the Bullocke the Burnt-offring as Sol. Iarchi noteth their Sin-offering this is the goat saith Sol. Iarchi
to the Law in Num. 5. 8 compared with Lev. 6. 2 6. And unto that parâ—â—cular do Iarchi Chazkuni here referre it Nâ—â— that ram was most holy because it was a Trespasse-offring but the thing it selfe which was stollen and restored to the Priest was of the common things as after shall be shewed Vers. 10. In the holy of holies Observe how the Court of the Sanctuarie is here called the holy of holies or most holy place in respect of the Camp of Israel and citie Ierusalem which were holy places for the light holy things as the Passeover Peace-offerings and the like to be eaten in as also in comparison with the great court for the people which was without the Priests court 2 Chron. 4. 9. Ezek. 42. 14. For that which is commonly called the holie of holies or most holy place which was in the Tabernacle after the second veile was not a place to eat in or for any to come into save for the high Priest once in the yeare to make atonement Levit. 16. Hebr. 9. 3. 7. Neither might they eat in the Tabernacle but in the Court and that is here meant as the Law sheweth In the holy place in the court of the Tent of the congregation they shall eat it Levit. 6. 16. And in the court of the Temple there were chambers for such uses Nehem. 13. 5 9. whereupon in Ezek. 42. 13. he speaketh of holy chambers where the Priests that approach unto the LORD shall eat the most holy things there shall they lay the most holy things and the Meat-offering and the Sin-offering and the Trespasse-offering for the place is holy And whereas Ezekiel there prophesieth of the third Temple the Temple of the Gospell which Christ should build at which time the legall Priesthood of Aaron should have an end Heb. 7. these ordinaÌ„ces did signifie besides the Ministers maintenance forespoken of 1 Cor. 9. 13 14. that they which should by Christ be made Priests unto God his Father Rev. 1. 6. as all true Christians are 1 Pet. 2 5 9. should be made partakers of Christ who is both our Meat-offering our Sin Trespasse-offring and feeding on his flesh by faith should be nourished unto life eternall Ioh. 6. 35. 50. 51. coÌ„pared with Heb. 13. 10. 15. every male and not the female for the Priests wives daughters might not eat of the most holythings as they did of the holy and common things v. 11. 13 19. Lev. 6. 18 29. and 7. 6. But now for our partaking of Christ there is neither male nor female for we are all one in Christ Iesus Gal. 3. 28. holy Hebr. holinesse in Greeke holy things shall they be unto thee meaning that onely the Priests and they in their holinesse and cleannesse should eat thereof The blemished Priests might eat but the uncleane might not eat Lev. 21. 21 22. 22. 3 6. The flesh iâ— selfe also must be holy for if any uncleane thing touched it it was burnt and might not be eaten Lev. 7. 19. Vers. 11. And this Here he passeth on to the light holy things which might be eaten by the Priests male female without the Sanctuarie the heave-offering of their gift that is which the Israelites give to the Priest out of their heave-offerings such were as Iarchi also here explaineth the heave-offring of the sacrifice of confession of the peace-offerings and of the Nazirites ram whereof see Lev. 7. 11 12 14. 32 34. Num. 6. 17 20. In Deu. 12. 6. 17. there is meÌ„tioned the heave-offering of your hand w ch is meant of the first-fruits spoken of in Deut. 26. See the annotations on those places the wave-offerings as the breast of the Peace-offerings Levit. 7. 30 31 34. for that was waved as the shoulder was heaved thy daughters understand whiles they remained in their fathers house but being married to strangers they might not eat of the holy things see Levit. 22. 12 13. every cleane person though the Priests slave bought into or borne in his house but no stranger nor hired servant Levit. 22. 10. 11. neither might any uncleane person eat of it Lev. 7. 20 21. Verse 12. All the fat that is as the Chaldee expoundeth it All the best which the Greeke translateth All the first-fruits The fat is often used for that which is good and best of things not of beasts onely but of wheat as Deut. 32. 14. Psal. 81. 17. and 147. 14. and here of oile and wine and so of the land in generall as Gen. 27. 28. and 45. 18. And as after God saith to the Levites in v. 30. wheÌ„ ye have heaved the fat therof so this concerned all the people that they should doe the like They heave not up any but the fairest saith Maimony in Trumoth ch 5. sect 1. See the annotations on Gen. 4. 4. the new oile in Greeke the oile so after of the wine The Law concerning these is repeated in Deut. 18. 4. thus The first-fruits of thy corne of thy new wine and of thy new oyle c. shalt thou give unto him that is unto the Priest Vnder these three all other of like sort are comprehended which the Hebrews explaine thus All mans meat that iâ— kept which groweth out of the earth is bound to pay the Heave-offering or first-fruits And it is a commandement to separate out of it the first-fruits for the Priest Deut. 18. 4. As corne wine and oile are mans meat and grow out of the earth and have owners as it is written THY CORNE so whatsoever is of like sort is bound to pay the heave-offering and likewise the tithes Maimony in Trumoth ch 2. s. 1. See after on v. 21. for the tithes As for the first-fruits w ch the owners brought into the Sanctuarie Deut. 26. the Hebrewes say they were but of seven things only as is noted on Ex. 22. 29. Observe therefore a difference between the first-fruits left for the Priests the first-fruits brought before the Lord there given to the Priest for these were two gifts as after shall be shewed the first-fruits called in Hebrew Reshith that is the first or the beginning after in v. 13. he speaketh of first-fruits called in Hebrew Biccurim of them he saith which they shall bring unto Iehovah to wit into the Sanctuarie according to the Law in Deut. 26. 2. 3 c. of these he saith which they shall give unto Iehovah for they were not bound to bring them out of their place but the Priests came where they were and tooke them These for distinctions sake the Hebrewes call the great heave-offering the other they call the first-fruits So in this place Sol. Iarchi saith the first-fruits of them this is the great heave-offering And of these the Hebrew Canons say The Israelites are not bound to take paines about the Heave-offering and to bring it from the corne-floore to the Citie or from the wildernesse to the inhabited land but the Priests goe out to the corne-floores
brest and shoulder of the Peace-offrings Levit. 7. 31. 34. 2 The Heave-offring of the sacrifice of confession Levit. 7. 12. 14. 3 The Heave-offring of the Nazirites Ramme Numb 6. 17. 20. 4 The First long of the cleane beast Num. 18. 15. Deut. 15. 19 20. 5 The First-fruits Num. 18. 13. These were not eaten but in Ierusalem The five things due from the land of Israel onely were 1 The Heave-offring or First-fruits Numb 18. 12. 2 The Heave-offring of the Tithe Numb 18. 28. 3 The Cake Numb 15. 20. And these three were holy 4 The First of the Fleece Deut. 18. 4. 5 The field of possession Numb 35. and both of these were common These were not due unto them by the Law save in the Land of Israel The five things due to the Priests in every place were 1 The gifts of the beasts slaine Deut. 18. 3. 2 The redemption of the First-borne son Numb 18. 15. 3 The Firstling of the Asse Exod. 34. 20. Num. 18. 4 The restitution of that which is taken by rapine from a stranger Num. 5. 8. 5 The devoted things Num. 18. 14 These five are common things in all respects Thâ— gift due unto them from the Sanctuary was 1 The skinnes of the Burnt-offrings Levit. 7. 8. And the same Law was for the skinnes of the other most holy things they all were the Priests The gifts which the females had part in as well as the male Priests were five 1 The Heave-offring or first fruits 2 The Heave-offring of the tithe 3. The cake 4 The gifts of the beast Deut. 18. 3. 5. And the first of the fleece Maimony in Biccurim ch 1. sect 1. c. a covenant of salt that is a stable firme and incorruptible covenant So the kingdome over Israel was given to David and to his sonnes by a covenant of salt 2. Chron. 13. 5. and there the Greeke explaineth it an everlasting covena 〈…〉 Vers. 20. Thou shalt have This concerneth not so much Aaron himselfe who died before he came into the Land Numb 20. 28. as his posterity and not them only but all the Levites as alter Moses sheweth in Deut. 18. 1. The Priests the Levites all the tribe of Levi shall have no part nor inheritance with Israel inheritance in their land which was divided by lot to the other tribes according as God numbred them when the tribe of Levi was numbred apart Numb 26. 53 55 57 62. Notwithstanding they had cities to dwell in and suburb given from the other tribes Num. 35. and in Ezek. 48. 10. c. an holy oblation out of the spiritual land is given to the Priests and Levites a part or a portion a share among them This word though often it be spoken of a part or portion of land as in Ios. 15. 13. and 19. 9. and 18. 5. c. yet also it is meant of a part in the spoiles or prey as in Numb 31. 36. 1 Sam. 30. 24. And so it seemeth to be intended here of the spoiles gotten by warre of the Canaanites which were of great worth as appeareth by Deut. 2. 35. and 3. 7. and 6. 11. so that Iosua said to some of the people Returne with much riches unto your tents and with very much cattell and with silver and with gold and with brasse and with iron and with very much-raiment c. Ios. 22. 8. yet Levi might have none because the Lord had given him his portion in the holy things and hee was to war another warfare in the Lords Sanctuarie Numb 4. 23. and according to the Apostles doctrine No man that warreth intangleth himselfe with the affaires of this life that he may please him who hath chosen him to be a souldier 2 Tim. 2. 4. Oâ— this matter the Hebrews say All the tribe of 〈◊〉 are warned that they have no inheritance in the land of Canaan likewise they are warned that they take no part of the spoile at the time when they conquer the cities Deut. 18. 1. And a sonne of Levi that taketh a part of the spoile is to be beaten and if he have received an inheritance in the land they are to taken away from him It seemeth unto me that these things are not spoken but of the land which was promised by covenant to Abraham Isaak and Iakob c. But all other lands which any of the Kings of Israel should subdue the Priests and Levites were for those lands and the spoiles of them like all other Israelites And why had Levi no right of inheritance in the land of Israel and spoiles thereof with his brethren Because he was separated to serve the LORD and to 〈◊〉 ster unto him and to teach his right wayes and his just judgements unto many as Deut. 33. 10. Therefore were they separated from the wayes of the world they wage not war like other Israelites neither have they inheritance c. but they are the Lords power 〈…〉 written Blesse Lord his power Deut. 33. 11. and the blessed God himselfe is their reward as he saith I am thy part and thine inheritance Maimonytom 3. Treat of the Release and Iubilee ch 13. sect 10 11 12. So in Ezek. 44. 28. God saith of the Priests yee shall give them no possession in Israel I am their possession 1 I am thy part both by the gâ—ts fore-appointed as is said in Deut. 18. 1. the Fire-offrings of Iehovah and his inheritance shall they eat and by other blessings wherewith he would abundantly recompence their worldly want administring unto them his heavenly graces Hereupon the godly testified their faith and hope in God by these and such like speeches God is my part for 〈…〉 Psal. 73. 26. Thou art my part in the land of the living Psal. 1. 42. 6. Iehovah is my part saith my 〈…〉 therefore will I hope in him Lament 3. 24. 〈…〉 at thy word 〈◊〉 that findeth great spoile Psalm 119. 162. Vers. 21. And to the sonnes of Levi Now followeth the Law concerning the Levites who were joyned to the Priests in service and so in provision for their maintenance And this word And Châ—zkuni her 〈…〉 teth as an addition to that which went before saying that the covenant of salt for ever was to the Levites also all the tenth or all the tithes This is the first tithe which the Israelites payed to the Levites after which they separated a second tithe which they themselves did eat before the Lord the first yeare and the second and every third yeare gave it to the Levites and poore whereof see Deut. 14. 22 23. c. Touching this the Hebrewes say that the Israelites After they had separated the great Heave-offring or First-fruits spoken of in Numb 18. 12. they separated one of ten out of that which remained and this is called the first tithe and it is that which is spoken of in Numb 18. 24. and this tithe was for the males and females of the Levites They pay no tithe but of the choice or best
as it is said in Numb 18. 30. When ye have heaved the fat thereof c. as the tithes which the Levites separate is to be of the fat thereof so the tithe which the Israelites separate from the floore or wine-presse is to be of the fat They pay not the tithe but by measure or by weight or by number He that separateth this tithe blesseth God first as they use to blesse for other commandements so he blesseth for the second tithe and for the poore mens tithe and for the tithe of the tithe hee blesseth for every one severally Maim tom 3. Treat of Tithes chap. 1. sect 1. 13 14 16. Vers. 22. not come nigh any more to serve in the Tabernacle as they did in the rebellion of Korah Num. 16. to beare sinne that is lest they suffer the punishment for their sinne So in vers 23. beare their iniquity as in v. 1. to die or and die see the notes on Gen. 2. 3. this sheweth the punishment to be death the Greeke translateth it deadly or death-bringing sinne Vers. 23. beare their iniquity that is beare the punishment of their owne iniquity if they transgresse and of the peoples if they suffer them to transgresse Thus Sol. Iarchi expoundeth it They the Levites shall beare the iniquity of the Israelites for it is their duty to warne strangers from comming neere unto them Vers. 24. Heave up in Greeke and Chaldee separate unto the Lord so in vers 26. This sheweth the tithes to be an oblation to the Lord and a signe of the Israelites homage subjection and thankfulnesse unto him for his blessings And upon this ground the Apostle proveth Melchisedek to be a greater Priest than Abraham or Aaron because Abraham and all the Levites Priests in his Ioynes payed tithes to Melchisedek Gen. 14. Heb. 7. Now consider how great this man was unto whom even the Patriarch Abraham gave the tenth of the spoiles Heb. 7. 4. Vers. 26. the tithe of the tithe or a tenth part of the tenth Vers. 27. as the fulnesse or as the plenty that is the plentifull increase or the full that is ripe liquour the Greeke translateth it as the separated thing Sol. Iarchi saith Fulnesse meaneth the ripe fruit which is full See the notes on Exod. 22. 29. where this word is also used for Full ripe fruit From hence the Hebrewes gather that seeing the Levites first tithes out of which they payed the Priests tithes were as the corne of the floore and liquour of the presse therefore they were as common things The first tithe is lawfull to be 〈◊〉 by Israelites and lawfull to be eaten in uncleannesse for there is in it no holinesse at all and wheresoever holinesse or redemption of the tithe is spoken of as in Levit 27. it is not meant but of the second 〈…〉 they count the first tithes as common things because it is said And your heave-offring shall be reckoned unto you as the corn of the floore c. as the floore and wine-presse are common for every thing so the first tithe out of which the heave-offring is taken is common for every thing Maimony 〈◊〉 of Tithe chap. 1. s. 2. This is to be understood after the Levites had separated the tenth of the tithe then the rest should be common like the corne of the floore as is explained in vers 30. Vers. 28. Thus you also or So you also you Levites as well as the other Israelites though you have no inheritance in the land yet shall you honour the Lord with an heave-offring out of your first tithe and it shall be reckoned or imputed unto you as if you had lands and possessions and offred tithes out of them to Aaron and so to his posteritie the Priests as was observed in the ages following as it is written And the Priest the sonne of Aaron shall be with the Levites when the Levites take tithes and the Levites shall bring up the tithe of the tithe unto the house of our God to the chambers into the treasure-house Nehem. 10. 38. Thus also are we to understand the Apostle when he saith that the Priests the sonnes of Levi who receive the office of Priest-hood have a commandement to take tithes of the people according to the Law c. Heb. 7. 5. that the Levites tooke them of the people immediately and the Priest mediately in taking the tithe of the tithe from the Levites as this place sheweth compared with Nehem. 10. 37 38. Vers. 29. Out of all your gifts This is more generall and seemeth to imply besides the tenth of their tithe the tenth also of other things as of their owne ground the suburbs and fields which were given to the Levites Num. 35. 4. So Chazkunt here saith Out of all your gifts yee shall heave up to teach that even of the fruit that grew in the fields of the suburbs of the Levites cities they were bound to give unto the Priests c. And it is proportionable that as God was to be honoured with the tithes of other mens lands so of the Levites that they also hereby might signifie their homage and thankfulnesse to God Yea the Hebrews bring the Priests themselves also under this dutie saying Levites and Priests doe separate the first tithe for to separate out of it the heave-offring of the tithe And so the Priests doe separate the other heave-offrings the tithe for themselves that the Priests may receive of all Lest they should eat their fruits untithed the Scripture saith Thus you also shall heave up Numb 18. 28. which we have heard expounded thus YOV these are the Levites ALSO YOV this implieth the Priests Maim Treat of Tithe ch 1. sect 3. the fat that is as the Chaldee expoundeth the best or fairest in Greeke the first-fruits see before on vers 12. 21. So Chazkuni here saith Of all the best and of all the fairest thereof yee shall separate out of it the hallowed part thereof that it may be an heave-offering Vers. 30. the revenue in Greeke the fruit of the threshing-floore This word revenue as the Hebrewes distinguish it is corne after it is cared and after it is threshed and fanned it is called dagan corne Maimony tom 1. in Beracoth ch 3. sect 1. Vers. 31. in every place Sol. Iarchi explaineth it though it be in the place of buriall and that was an uncleane place The first tithes therfore which were paid to the Leviâ—es might be eaten by them as common things in every place but the second tithe which the owners separated after the first and did eat themselves might not be eaten every where but before the Lord only that is within the citie of Ierusalem after the Temple was built therein See Deut. 14. 22 23. c. your house that is your houshold as the Chaldee translateth it the men of your house a reward or wages and so your due for your service so the Apostle speaking of the honour due to the Ministers
he went and hired Balaam to curse them and hereupon Balak said unto him in Numb 22. 6. I know that he whom thou blessest is blessed c. But this is an uncertainry and it may be also understood of the Israelites that they used these parables in rehearsing the workes and warres of the Lord. Come into Hesbon or into Cheshbon in Greeke Esebon Chazkuni expoundeth it Come to dwell in Hesbon for now it shall be established after that Sihon hath the dominion of it for so long as it was in the hand of the King of Moab they were afraid to dwell within it because the King was weake Let the citie of Sihon in Greeke thus that the citie of Seon may be built by which it appeareth that this proverb was first takeÌ„ up after that Sihon had won Hesbon out of Moabs hand prepared or firmely established meaning more than in former times it had beene or as Iarchi saith prepared in Sihons name for to be his citie Vers. 28. a fire by fire and flame warres that consume are usually meant as in Esay 47. 14. Dan. 11. 33. Amos 1. 7 10 12 14. and 2. 2 5. Hobad 1. 18. Psal. 78. 63. So this is spoken of Sihons wars against the Moabites The Chaldee expoundeth it A strong east wind like fire and warriers like a flame and the Ierusalemy Targum thus A people strong and burning like fire and warriers like a flame of fire from the citie of Sihon from the citie which now is Sihons as Chazkuni explaineth it These parables are after by Ieremy applied against the Moabites They that fled stood under the shadow of Hesbon because of the force of the enemy but a fire is gone out of Mesbon and a flame from the midst of Sihon that is of the citie of Sihon and hath consumed the corner of Moab c. Ier. 48. 45. consumed Ar or eaten up devoured Ar of Moah The Chaldee explaineth it hath killed the people of Lechajath of Moab And this seemeth to be right that the people was destroyed and not the citie or countrey For Ar which the Chaldee calleth Lechajath remained still the possession of the Moabites Deut. 2. 9 18 29. Esay 15. 1. In stead of this Ieremy saith the corner of Moab Ier. 48. 45. Ar is the name of that countrey in the Hebrew tongue and in Syriak it is called Lecajath saith Sol. Iarchi on Numb 21. the Lords or the Masters patrons of the high places of Arnon These the Chaldee expoundeth Chemarims or Priests which served in the Gods house or temple of the high place of Arnon the Greeke translateth it the pillars of Arnon The Prophet calleth them the crowne of the head that is the chiefe or principall of the sonnes of tumult Ier. 48. 45. high places where they used to serve their God as appeareth also by the Prophet saying 〈◊〉 will cause to cease in Moab saith Iehovah him that offereth in the high place and him that burneth incense to his God Ier. 48. 35. So Targum Ierusalemy expoundeth this place of Moses thus Killed the Priests that sacrificed before their Idols in Arnon Vers. 29. Woe to the Moab in Chaldee Woe to you Moabites It is a continuance of the parable taken up against them people of Chemosh in Greeke of Chamos which the Chaldee explaineth people that serve Chemosh So in Ier. 48. 46. Woe to thee Moab the people of Chemosh is perished This Chemosh was the god of the Moabites 1 King 1. 33. and as it seemeth also of the Ammonites Iudg. 11. 24. for their service of which Idoll they are called the people of Chemosh as the Israelites are usually called the people of Iehovah he hath given that is Chemosh hath given or suffered his sonnes that escaped the sword to be taken captives Thus Moabs idolatrie is here upbraided as the cause of their ruine and so Ieremie after saith of them Moab shall be ashamed of Chemosh as the house of Israel was ashamed of Bethel their confidence Ier. 48. 13. And againe Chemosh shall goe forth into captivity with his Priests and his Princes together Ier. 48. 7. Likewise another Prophet saith When it is seene that Moab is weary on his high place he shâ—â—d come to his sanctuary to pray but he shall not prevaile Esay 16. 12. And though Chemosh was an Idoll and so nothing in the world as the Apostle saith 1 Cor. 8 4. and therefore could not doe evill neither was it in him to doe good Ier. 10. 5. yet thus it is spoken of him he hath given according to the speech and opinion of the idolaters as Iephthah also said to the King of Ammon Wilt not thou possesse that which Chemosh thy god giveth thee to possesse Iudg. 11. 24. But indeed the God of Israel was hee that brought this judgement upon the Moabites for their idolatrie Ier. 48. 12 13. Vers. 30. their lampe is perished their light is lost that is as the Greeke translateth it their seed is perished by seed meaning such as should inherit the kingdome and so the Chaldee paraphrast explaineth it the kingdome is ceased from Heshbon and Targum Ierusalemy giveth the same exposition the kingdome is ceased from Hesbon and ruler from Dibon The like metaphor is elsewhere used as And unto his some will I give one tribe that David my servant may have a lampe alway before me in Ierusalem that is a seed or son to reigne in Ierusalem 1 King 11. 36. So in 1 King 15. 4. for Davids sake did the Lord his God give him a lampe in Ierusalem to set up his sonne after him where the lampe is expounded his sonne Thus the Hebrewes here also expound it their lampe is perished that is saith Iarchi their kingdome is perished And Chazkunithus the citie Hesbon hath lost her heire from over all the land unto Dibon so that no heire of Moab shall inherit it any more a Lampe meaneth an heire as in 1 King 11. 36. To this sense the old Latine version saith Their yoke is perished from Hesebon for a yoke often signifieth dominion as in Ier. 27. 8 11. and 28. 2 14. A lampe signifieth a kingdome and a yoke and dominion saith Sol. Iarchi It may also be translated And we have shot at them so it agreeth with that which followeth and wee have laid them waste and they are the words of Sinon and his favourites triumphing for their conquest over Moab Dibon one of the high places and cities in Moabs countrey Esay 15. 2. Ierem. 48. 18 22. The Chaldee expoundeth it the dominion is departed from Dibon which reacheth unto Meâ—eba the Chaldee saith which is adjoyned unto Medeba that was another citie in Moabs land Esay 12. 2. The word which in Hebrew asher is noted extraordinarily in the Hebrew with prickes over it for some hidden meaning Baal-hatturim saith of it thus R in asher is pricked and there remaineth that letter being taken away ash that is fire because it was burnt with fire and the
me or at my face or presence so after turned aside from me or from my face or presence I had slaine thee or killed thee in the Angels former words the justice of his judgement is implied for if Balaam did smite his Asse for turning aside out of the way vers 23. and would have killed her for falling downe under him though thereby his life was saved vers 29. how much more deserved he himselfe to be smitten and killed for departing out of the Lords way and following his own crooked wayes with a purpose to destroy the lives of his people Israel Therefore a woe is pronounced on those that runne greedily after Balaams errour for reward Iude vers 11. saved her alive as we have an example in the Prophet who being disobedient unto the mouth of the Lord a lion met him by the way and slew him but the Asse whereon hee rode was not torne 1 King 13. 23 24 26 28. Vers. 34. I have sinned this seemeth to bee acknowledged for his smiting of the Asse and his reason following so sheweth but the sin that lay hid in his heart his wicked purpose covetousnes he dissembleth prosecuteth still unto the end if it be evill in thine eyes that is as the Greek translateth if it please thee not meaning that he should goe on his journey He could not bee ignorant that his evill intent to curse Gods people for his owne promotion was most evill in the Lords eyes and the cause why the Angell came out against him but concealing that he speaketh of his outward actions and faintly offereth to turne back with an if it were evill His love to the wages of unrighteousnesse caused him thus to speake together with the leave which God had given him in vers 20. faine he would goe but if necessitie constraine him he will turne backe Vers. 35. Goe with the men When neither the first words of God who forbade him v. 12. nor the signes and dangers which met him by the way could turne his heart or deliver him from his error the Lord againe biddeth him go on so giving him up to his owne lusts which he followed to his destruction See the notes on v. 20. So Iarchi explaineth these words Goe with the men for thy portion is with them and thine end to perish out of the world Vers. 36. he went out to meet him for to welcome him and entertaine him with honour as Moses to like end went out to meet his father in law Exod. 18. 7. and Ioseph went out to meet Israel his father Gen. 46. 29. and the kings of Sodom of Salem to meet Abraham Gen. 14. 17 18. Heb. 7. 1. It sheweth how greatly Balaam was respected of the King as false prophets have alwayes been of wicked Rulers because they serve their lusts It had beene Moabs dutie to have met their brother Israel with bread and water in the way when they came out of Egypt but loe the King of Moab goeth out even to the utmost border of his land to meet this soothsayer whom he had hired to curse Israel therefore God commandeth his people not to seeke their peace or good for ever Deut. 23. 3. 6. Arnon the border betweene Moab and the Amorites Num. 21. 13 26. Vers. 37. Did not I sending send that is earnestly send unto thee Am I not able indeed a vaine boast and such as had no effect for he was not able indeed to honour Balaam in the end but sent him away in wrath and with disgrace confessing that the LORD had kept him backe from honour Num. 24. 10 11. But as Satan himselfe proudly offereth the kingdomes and glory of the world to those that will worship him Mat. 4. 8 9. so wicked Princes doe offer promotion to false prophets and flatterers which oftentimes God suffereth them not to performe and they turne the edge of their sword against the Israel of God which they are often forced to put up emptie into the sheath the Lord turning their intended curse into a blessing Vers. 38. am I able at all the word is doubled for more vehemencie canning can I speake that is surely I cannot in any wise Hee speaketh to excuse himselfe signifying his willingnesse to gratifie the king as appeared by his comming to him but shewing withall his inabilitie to doe ought against God or his people For the LORD their redeemer he frustrateth the tokens of the â—â—rs and maketh diviners mad he turneth wise men backeward maketh their knowledge foolish Esa. 44. 25. Vers. 39. Kirjath-huzeth which is by interpretation the citie of the outmost parts or the citie of streets It is the name of a citie of the situation in the utmost part of the land as the Chaldee interpreteth it the citie of his borders and the old Latine version calleth it the citie which was in the utmost borders of his kingdome w ch some thinke to be Ar forementioned in NuÌ„ 21. 28. called the corner of Moab in Ier. 48. 45. Sol. Iarchi in his annotations on this place expoundeth it a citie full of streets men and children in the outer parts of it Vers. 40. Balak slew oxen either for sacrifice as the word is often used for sacrificing or for a feast to welcome Balaam or for both as the Moabites used such idolatrous feasts whereof the people did eat Num. 25. 1 2. Thus Balak rejoyced at the comming of his friend and received him with all royall solemnity Wherein as we see the entertainment that this wicked prophet had that his honour and good cheere might make him to forget the perils w ch he had passed and might againe fall into by the hand of God so may we observe the contrary dealing of the LORD and of this King The Angell of the Lord came out as an adversary to withstand him the King as a friend to welcome him The King blameth him for comming no sooner the Angell for going so soone The Angell met him with a sword to signifie that that should be his end if he went on in his wickednes the king receiveth him with a banquet and all honourable entertainment that by it and hope of more gaine and preferment he might be encouraged to goe on with his wicked enterprise Betweene these two Balaam chuseth the worser part for the honour of this world though even that also was taken away from him As the Partridge sitteth on egges and hatcheth them not so he that getteth riches and not by right shall leave them in the middest of his dayes and at his end shall be a foole Ier. 17. 11. Vers. 41. in the morning that is the next day early after the feast Thus Balak delaieth no time to accomplish his evill purpose beginning the day with mischiefe David was diligent in the mornings to destroy all the wicked of the land Psal. 101. 8. Balak riseth early to destroy the people of God and is of them whose feet run to evill and they make haste to shed
Yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remaine and that we receive a kingdome which cannot be moved Hebr. 12. 27 28. And as here Moses reckoneth fortie two journies from Egypt to the river Iordan over which Iosua led them into Canaan so the Apostle in Matth. 1. reckoneth 42 generations from Abraham unto Christ by whom we have entrance into the kingdome of God with their armies or by their armies being about six hundred thousand men beside little ones and much mixed people with them Exod 12. 37 38. They are called also the Lords armies Exod. 7. 4. and 12. 41. by the hand under the guidance or conduct This Asaph mentioneth to the praise of God Thou didst lead thy people like a flocke by the hand of Moses and Aa 〈…〉 Psal. 77. 21. Vers. 2. according to their journies or 〈◊〉 their journies or removings as the Greeke translateth and their journies or stations the moâ—th that is the word or commandement of Ieho 〈◊〉 This may be understood either of his commandement to write these journies here or of their journyings as it is said At the mouth of Iehovah the sonnes of Israel journied and at the mouth of Iehovah they encamped Num. 9. 18. 20. Vers. 3. from Rameses a citie in the land of Egypt Gen. 47. 11. See also Exod. 12. 37. the first moneth called Abib and Nisan Exod. 13. 4. Nehem 2. 1. answering to that which we call March Why it was the first moneth is shewed on Exod. 12. 2. the Passe-over whereof see Exod. 12. with an high hand in Chaldee with an uncovered head meaning openly boldly powerfully see Exod. 14. 8. Vers. 4. had smitten that is as the Chaldee expoundeth it had killed and the Greeke all the dead which the Lord had smitten see Exod. 12. 29. their gods in Chaldee their idols Some understand it of the beasts which the Egyptians worshipped judgements in Greeke did or executed vengeance see Exod. 12. 12. and 18. 11. Vers. 5. Succoth by interpretation Boothes see Exod. 12. 37. Vers. 6. Etham which is in the edge in Greeke Bouthan which is a part of the wildernesse see Exod. 13. 20. Vers. 7. Pi-hahiroth or as the Greeke and Chaldee translate the mouth of Hiroth for in the next verse the place is called onely Hiroth which seeme to be mountaines betweene which was a narrow passage called figuratively a mouth It was by the red sea and there the Egyptians overtooke the Israelites Exod. 14. 2. 9. Vers. 8. the sea the red sea the waters whereof God divided led his people thorow it but the Egyptians following them were drowned Exod. 14. 21 22 23 c. three dayes journie Hebr. three dayes way Etham called the wildernesse of Shâ—r Exod. 15. 22. Marah that is bitternesse as the Greeke here interpreteth it so called of the bitter waters which the people could not drinke therefore they murmured but God sweetned the waters with a tree Exod. 15. 23 c. Vers. 9. plame trees or Date trees see Exod. 15. 〈◊〉 there there by the waters Exod. 15. 27. So God refreshed his peâ—ple with water in the dry and barren wildernesse Vers. 10. by the red sea of this resting place there hath beene no mention before Vers. 11. of Sin a wildernesse which adjoyned unto Sin a citie of Egypt so called Ezek. 30. 15 16. Hither they came a just moneth after their departure from Rameses vers 3. namely in the fifteenth day of the second moneth in this wildernesse they murmured for want of food and God gave them Quailes and rained Manna from heaven Exod. 16. 1 2 c. Vers. 12. Dephkah in Greeke Raphakah putting R for D through likenesse of the letters in Hebrew see the notes on Gen. 4. 18. Of this place there is no mention in Exodus Vers. 13. Alush in Greeke Ailous Neither is this station named before but Moses intimated them when he said the Israelites journied from the wildernesse of Sin after their journies Exod. 17. 1. Vers. 14. Rephidim in Greeke Rephidein no water therefore the people contended with Moses and almost stoned him God gave them water out of the Rocke in Horeb and the place was called Massah and Meribah that is Tentation and contention Here also at Rephidim the Amalekites fought against Israel and were overcome Ex. 17. V. 15. wildernesse of Sinai the wildernesse of mount Sinai Act. 7. 30. Thither they came in the beginning of the third moneth Exod. 19. 1. There God gave them his Lawes Statutes and Iudgements Exod. 20. and 21 c. There they sinned and made the golden Calfe Exod. 32. Afterward they made the Tabernacle Exod. 36 c. Out of it God speaking taught them how they should serve him with sacrifices c. Lev. 1 c. He numbred and ordered the twelve tribes both for their encamping about the Tabernacle and for their journyings with it towards Canaan Num. 1 c. And in this place they abode till the twentieth day of the second moneth of the second yeare after their comming out of Egypt Num. 10. 11 12. Vers. 16. Kibroth hattaavah that is the graves of lust where the people lusted for flesh died whiles the flesh was betweene their teeth and were buried there Num. 11. 14 34. Vers. 17. Hazeroth In this place Marie with Aaron murmured against Moses and she was smitten with leprosie Num. 12. Vers. 18. Rithmah a place in the wildernesse of Pharan Num. 13. 1. It hath the name of Iuniper which either grew there or as some of the Hebrewes thinke because the evill tongues of the Spies which were sent from thence to view the land Num. 13. 3. and brought up an cvill report thereof were like the coales of Iuniper as in Psal. 120. 3 4. and kindled a rebellion among the people Num. 14. Vers. 19. Rimmon Parez in Greeke Rhembon Phares by interpretation the Pomegranate or the lifting up of the breach This place is not named before Chazkuni thinketh they came hither after God had bidden theÌ„ turne backe into the wildernesse by the way of the red sea Num. 14. 25. So it might have the name of the breach or slaughter which the Amalekites and Canaanites made among the Israelites for their presumption Num. 14. 44 45. as Perez Vzza in 1 Chron. 13. 11. and Baal Perazim in 1 Chron. 14. 11. were places so named of the death of Vzza and slaughter of the Philistines Vers. 20. Libnah in Greeke Lembona some thinke it to be that which is called Laban in Deut. 1. 1. Vers. 21. Rissah in Greeke Ressan it is not elsewhere mentioned Vers. 22. Kehelathah in Greeke Makelath it signifieth Assembling Vers. 23. mount Shapher in Hebrew Har Shapher by interpretation Faire mount in Greeke Arsaphath Vers. 24. Haradah or Charadah in Greeke Charadath it signifieth Trembling Vers. 25. Makheloth in Greeke Makedoth it is interpreted Assemblies or Congregations and is
Meribah Num. 20. Moses also him-selfe at the same place for which he could not come into the land of Canaan The punishments laid on them by the Lord for their disobedience were many They died by the sword of the enemie as of the Amalekites Exod. 17. and of the Canaanites Num. 14. 45. and some by the sword of their brethren Exod. 32. Some were burnt with fire Num. 11. and 16. some died with surfe◠Num. 11. some were swallowed up alive into the earth Num. 16. some were killed with serpents Num. 21. many died of the pestilence Num. 16. 46. and c. 5. 25. and generally all that generatiō w ch were first mustered after their comming out of Egypt perished Num. 26. 64 65. God consumed their dayes in vanitie and their yeares in terrour Psal. 78. 33. Neverthelesse for his names sake he magnified his mercies unto them and their posteritie He had divided the sea and led them thorow on dry land drowning their enemies Exod. 14. He led them with a cloud by day and a pillar of fire by night continually Hee gave them Manna from heaven daily Hee clave the rocks and gave them water for their thirst Hee sed them with Quailes when they longed for flesh He sweetned the bitter waters He saved them from the sword of their enemies He delivered them from the fiery serpents and scorpions Their raiment waxed not old upon them neither did their foot swell those 40 yeares Deut. 8. 4. He delivered them from the curse of Balaam and turned it into a blessing because he loved them Num. 22. Deut. 23. 5. He came downe upon mount Sinai and spake with them from heaven and gave them right judgements and true lawes good statutes and commandements and gave also his good spirit to instruct them Nehem. 9. 13. 20. In the times of his wrath he remembred mercie his eye spared them from destroying them neither did he make an end of them in the wildernesse Ezek. 20. 17. 22. He gave them Kingdomes and Nations and they possessed the lands of their enemies and hee multiplied their children as the starres of heaven and brought them into the land promised unto their fathers Nehem. 9. 22. 23. Now whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. Vers. 52. Ye shall drive out or ye shall dispossess◠as in vers 53. in Greeke ye shall destroy So Moses explaineth this law to be meant of their destruction in Deut. 7. 1 2. And they might not be suffered to dwell in the land Exod. 23. 33. their pictures or their imagerie workes which the Chaldee expoundeth the house or place of their worship see the Annotations on Lev. 26. 1. their molten image Hebr. the images of their meltings that is which they have molten under which name graven images and all other idols are implied as is shewed on Ex. 20. 4. This law is also repeated in Deut. 7. 5. and Deut. 12. quite plucke downe or destroy abolish letting nothing remaine in Greeke take away their pillars see Lev. 26. 30. Vers. 53. dispossesse the land or disinherit drive out as in v. 52. the land that is as the Greek translateth destroy the inhabitants of the land and so Moses explaineth it in v. 55. A like phrase is in Ios. 17. 17. they could not dispossesse or drive out the cities meaning the inhabitants of those cities so house is for the houshold or men of the house Gen. 45. 11. 18. It may also be translated yee shall inherit the land and so it agreeth with the words following Vers. 54. by lot as was commanded before in Num. 26. 55. ye shall give them the more inheritance Hebr. yee shall multiply his inheritance see this phrase in Num. 26. 54. for him that is for any one or for every one Vers. 55. shall be pricks or shall be for pricks in your eyes and for thornes in your sides which Ioshua repeating saith scourges in your sides and thornes in your eies Ios. 23. 13. And the Prophet speaking of the enemies of Gods people calleth them a pricking bryar unto the house of Israel and a grieving thorne Ezek. 28. 24. By these similitudes the hurt and mischiefe is signified which such wicked people would doe unto the Church in soule and body being a meane to draw them into sin and to afflict them as it is written They destroyed not the Nations concerning whom the LORD commanded them but were mingled among the heathen and learned their works and served their idols which were a snare unto them Psal. 106. 34 35 36. And the troubles which they brought upon Israel are set forth in the booke of Iudges in the historie of Iabin Sisera and other So the Chaldee expoundeth these pricks and thornes thus They shall be companies taking up armes against you and troupes causing you to fall shall vex you in the land and Iosua addeth untill ye perish from off this good land which Iehovah your God hath given you Ios. 23. 13. CHAP. XXXIV 1 The Lord by Moses declareth unto Israel the borders of the land of Canaan which they should inherit 16 The names of the Princes that should divide the land ANd Iehovah spake unto Moses saying Command the sonnes of Israel and say unto them When yee come into the land of Canaan that is the land that shall fall unto you for an inheritance the land of Canaan with the borders thereof And your South quarter shall be from the wildernesse of Zin by the sides of Edom and your South border shall be the outmost coast of the salt sea Eastward And your border shall turne about from the South to the ascent of Akrabbim and passe on to Zin and the goings out thereof shall be from the South to Kadesh-barnea and it shall goe out to Hazar Addar and passe on to Azmon And the border shall turne about from Azmon unto the river of Egypt and the goings out of it shall be at the sea And the sea border you shall even have the great sea and the border thereof this shall be your sea border And this shall be your North border from the great sea you shall point out for you mount Hor. From mount Hor ye shall point out unto the entrance of Hamath and the goings out of the border shall be to Zedad And the border shall goe out to Ziphron and the goings out of it shall be at Hazar Enan this shall be your North border And yee shall point out for you for the East border from Hazar Enan to Shepham And the border shall goe downe from Shepham to Riblah on the East side of Ain and the border shall goe downe and shall reach unto the side of the sea of Chinnereth Eastward And the border shall goe downe to Iordan and the goings out of it shall be at the salt sea this shall be your land with the borders thereof round about And Moses commanded the sonnes
which two phrases expound one another as is noted on Gen. 12. 16. So after in vers 7. and 12. the great sea so called in respect of the lesser inland seas as the salt sea vers 3. and the sea of Chinnereth vers 11. This great sea is commonly called the Mediterrane sea and the border thereof so the Chaldee here translateth it supplying the word thereof and so it is Englished in Ios. 15. 12. 47. The Greeke interpreteth it the great sea shall bound or shall limit Vers. 7. you shall point out or shall marke out shall designe in Greeke yee shall measure out so in vers 8. and 10. mount Hor This is not that mount Hor where Aaron died which was South-ward in the edge of Edoms land Num. 33. 37 38. but another mountaine on the North side of Canaan which in Ios. 13. 5. is called mount Hermon and neere the entring into Hamath as mount Hor is here And Hermon had many names as Moses sheweth in Deut. 3. 9. and 4. 48. Vers. 8. the entrance of Hamath or the entring into Chamath this Hamath in Greeke Emath is in Amos 6. 2. called Hemath the great See the Annotations on Num. 13. 21. Hamath is also mentioned among the Northerne borders of the land in Ezek. 47. 16 17. Zedad in Greeke Sedada so in Ezek. 47. 15. Vers. 9. Hazar-â—nan in Ezek. 47. 17. Hazarenon in Greeke Arsenain This was the North-East part of the land Vers. 10. Shepham called in 1 Sam. 30. 28. Siphmoth in Greeke Sepphama by Targum Ionathan and some other it is called Apamiah Vers. 11. Riblah a citie in the land of Hamath where God executed his judgements on the Kings of Iudah for their sinnes by the Kings of Egypt and of Babylon 2 King 23. 33. and 25. 6. 20 21. Ier. 39. 5 6. east of Ain Ain by interpretation is aneie or a fountaine and so is translated here in Greeke Fountaines and by the old Latine interpreter the fountaine Daphnis the side or the shoulder that is the shore of the sea the sea of Chinnereth called in Greeke Chenereth in Chaldee Ginnosar and in the New Testament the lake of Gennesaret Luk. 5. 1. and in 1 Mac. 11. 67. there is mentioned the water of Gennesar And the countrey adjoyning was called the land of Gennesaret Mat. 14. 34. Mar. 6. 53. This sea is also named the sea of Galilee the sea of Tibertas Ioh. 6. 1. a lake and sea are the same as they ran into the lake Luk. 8. 33. that is into the sea Mat. 8. 32. Of the sea Chinnereth there is mention also in Ios. 12. 3. 13. 27. of a citie so named Ios. 19. 35. and of the countrey Ios. 11. 2. 1 King 15. 20. It is thought to be called in Chaldee Ginnosar and Genesar of Princely gardens which were in those parts This sea had store of fishes and from hence our Lord tooke his foure first Apostles fishers of Galilce and made them fishers of men by the preaching of his Gospell Mat. 4. 18 19 20 21. On this sea Christ walked and allayed the waves thereof Mark 6. 45. 48. 51. 53. Iohn 6. 16 21. and here he appeared to his Disciples after his resurrection at what time they tooke at one draught an hundred fiftie and three great fishes Iohn 21. 1 11. Vers. 12. Iordan in Hebrew Iarden in Greeke and in the New Testament Iordanes It was the goodliest river of all Canaan famous thorowout the Scriptures The waters of this river God did cut off and made them stand upon an heape at that time when Iordan over-flowed all his bankes untill his people Israel passed over it on dry grouÌ„d into the land of Canaan Ios. 3. 13 17. Elijah and Elisha the Prophets divided also the waters thereof and went over on drie ground 2 King 2. 8. 14. Naaman the Syrian washing seven times in it by the word of the Prophet was cleansed of his leprosie 2 King 5. 10. 14. In this river our Lord Iesus him-selfe and the nation of the Iewes were baptized Marke 1. 5. 9. salt sea or sea of salt See vers 3. The river Iordan ranne all along by the land of Canaan on the East side from the North end of the countrey to the South beginning at the foot of mount Lebanon where it is said to spring out of two fountaines the one called Ior and the other Dan and passed on to the lake of Merom by the waters whereof Ioshua vanquished the Canaanites Ios. 11. 4 5 7 8. and from thence it ran and emptied it selfe into the sea of Chinnereth forementioned and from that sea it passed along till it ended at the salt sea here spoken of where also the limits of the land began in vers 3. The promised land being thus inclosed and guarded with the maine sea Westward the inland seas and the river Iordan Eastward and at each end North and South with mountaines fore-shewed Gods providence towards his peple for their safe defence on every side And so it is written As the mountaines are round about Ierusalem so the LORD is round about his people from henceforth even for ever Psal. 125. 2. Vers. 14. sonnes of the Reubenites Hebr. of the Reubenite and after of the Gadite which the Greeke and Chaldee translate sonnes of Reuben and of Gad. Of these two tribes receiving their inheritance see Numb 32. Vers. 17. shall divide the land by inheritance unto you or shall inherit the land for you that is shall take possession of the land for you and in your names and after divide it unto you as in vers 29. See vers 18. Eleazar the Priest and Ioshua in Greeke Iesus These were the two chiefe Princes and both of them figures of Christ who divideth to his people the inheritance of the kingdom of heaven the one figuring him in his Priesthood the other in his kingdome for if Iesus that is Ioshua had given them rest then would he not afterward have spoken of another day Hebr. 4. 8. The Priest had an hand in parting the inheritance to signifie that it was an holy worke and a shadow of heavenly things Also that if difficultie did arise he might aske counsell for Ioshua after the judgement of Vrim before Iehovah Numb 27. 21. And likewise for that the Priests and Levites though they had no inheritance as the other tribes yet had they cities and suburbs from among their brethren Numb 35. which also the Levites claimed of Eleazar the Priest and of Ioshua and the other Princes and had the cities and suburbs given them by lot before the Lord Ios. 21. Thus also the truth of Gods promise to Abraham was manifested for hee had said that in the fourth generation they should returne from their affliction and servitude into the land of Canaan Gen. 15. 14 15 16. And so it came to passe for Kohath the sonne of Levi was one of them that went with Iakob into Egypt Gen. 46. 11. 26. of Koath proceeded Amram
that every one that smiteth a soule by errour may flee thither And if he smite him with an instrument of iron and he die he is a man-slayer the man-slayer shall be surely put to death And if he smite him with a stone of the hand wherewith he may die and he die he is a man-slayer the man-slayer shal be surely put to death Or if hee smite him with an instrument of wood of the hand wherwith he may die and he die he is a man-slayer the man-slayer shall be surely put to death The aveÌ„ger of the bloud he shal put to death the man-slayer when he meeteth him he shal put him to death And if he thrust him of hatred or have cast upon him by laying of wait and he die Or in enmity smite him with his hand and he die the smiter shall be surely put to death he is a man-slayer the avenger of the bloud shall put to death the man-slayer when he meeteth him But if he thrust him suddenly without enmity or have cast upon him any instrument without laying of wait Or with any stone wherewith he may die without seeing him and hee hath caused it to fall upon him and he die and he was not his enemie nor a seeker of his evill Then the Congregation shall judge betweene the smiter and the avenger of the bloud according to these judgements And the Congregation shall deliver the man-slayer out of the hand of the avenger of the bloud and the Congregation shall restore him unto the citie of his refuge whither hee was fled and hee shall abide in it untill the death of the great Priest which was anointed with the oyle of holinesse And if the man-slayer going shall goe forth out of the border of the citie of his refuge whither hee was fled And the avenger of the bloud finde him without the border of the citie of his refuge and the avenger of the bloud shall slay the man-slayer no bloud shal be unto him Because he should have abidden in the citie of his refuge untill the death of the great Priest and after the death of the great Priest the man-slayer shall returne into the land of his possession And these things shall be unto you for a statute of judgement through-out your generations in all your dwellings Every one that smiteth a soule by the mouth of witnesses the man-slayer shall be slaine but one witnesse shall not answer against a soule to die And ye shall take no ransome for the soule of the man-slayer which is guilty of death but he shall be surely put to death Neither shall yee take ransome for him that is fled unto the citie of his refuge to returne to dwel in the land until the death of the Priest And ye shall not pollute the land wherein yee are for bloud it polluteth the land and for the land there shal be no expiation for the bloud that is shed therein but by the bloud of him that shed it And thou shalt not defile the land which ye inhabit in within which I doe dwell for I Iehovah dwel among the sonnes of Israel Annotations THat they give or and let them give unto the Levites The Lord having given order in Chap. 34. for dividing the land unto Israel commandeth here a portion to bee given out of all their possessions unto him which he bestoweth on his Ministers the Levites for a part of their livelihood The equitie of which law both for honouring the Lord with our substance Prov. 3. 9. and for maintaining his Ministers Gal. 6. 6. is perpetuall Therefore speaking of the Church under the Gospell according to these legall figures hee saith When yee shall divide by lot the land for inheritance yee shall offer an oblation unto the LORD an holy portion of the land c. The holy portion of the land shal be for the Priests the Ministers of the Sanctuary which shall come neere to minister unto the LORD c. Ezek. 45. 1 4 5. and 48. 9 10 13. suburbs to the cities or as the Greeke translateth the suburbs of the cities which suburbs are called in Hebrew Migrash that is a place cast out as lying without the walls of the citie in Chaldee Râ—vâ—ch that is a Space in Greeke Proásteia as lying before the citie and in vers 3. Aphorismata as being separated from the citie and in vers 5. homora confines or limits Vers. 3. their goods or their substance their gathered goods see the notes on Gen. 12. 5. it is a generall word and sometime implieth cattell also as 2 Chron. 31. 3. and 32. 29. and 35. 7. beasts in Hebrew Chajah which is a generall name for living things but here translated in Greeke foure-footed beasts And from hence the Hebrews gather that they gave the Levites a place of buriall to every citie without these bounds or suburbs for they buried not their dead in the suburbs of their cities because it is said AND FOR ALL THEIR LIVING THINGS they gave it for the living and not for buriall Maimony Treat of Release and Iubilee chap. 13. sect 3. That they used in Israel to bury their dead without the cities appeareth by Luke 7. 11 12. Vers. 4. a thousand cubits The Greeke saith two thousand cubits as it is in the verse following where the Lord speaketh of two thousand cubits so the thousand cubits here mentioned some thinke to be meant of holy measure double so much as the common measure and that the latter doe expound the former The Hebrewes explaine it thus The suburbs of the cities are expressed in the Law to be three thousand cubits on every side from the wall of the citie and outward Num. 35. 4 5. The first thousand are the suburbs and the two thousand which they measured without the suburbs were for fields and vineyards Maim Treat of the Release and Iubilee chap. 13. sect 2. Vers. 5. without the citie by the citie the Hebrewes understand here the citie with the suburbs that is the thousand cubits forementioned which were for their cattell and these two thousand moe for fields and vineyards as is before noted East side or East quarter in Chaldee East winde See the notes on Numb 34. 3. Sea side that is the West side as the Chaldee saith the West winde Moses useth to call the West the Sea as is noted on Gen. 12. 8. So in Numb 34. 6. Vers. 6. of refuge that citie is called in Hebrew Miklat of gathering because the man-slayer was there gathered and detained in Greeke Phugadâ—nterion a place of flight and exile in Chaldee Shezabuth of deliverance and preservation The six cities appointed for refuge were these Bezer of the Reubenites country Ramoth in Gilead of the Gadites and Golan in Basan of the Manassites these three Moses separated Deut. 4. 41 43. the other three appointed by Ioshua were Kedesh in Galilee in mount Naphtali Shechem in mount Ephraim and Kirjath-arba which is Hebron in the mount of Iudah Ios. 20. 7. the
of the avenger of bloud Deut. 19. 12. Wherefore the Chaldee in stead of meeteth him saith When he shall be condemned unto him by judgement So in vers 21. Vers. 20. of hatred which is inveterate anger and inward grudge differing from enmitie or open hostility spoken of in v. 21. He that hateth dissembleth with his lips and layeth up deceit within him Prov. 26. 24. The Hebrewes say He that hateth if he kill by errour or unadvisedly he is not kept in the citie of refuge as it is said And he was not his enemy Numb 35. 23. c. And who is he that hateth hee that for enmities sake speaketh not unto him for three dayes space Maim Treat of Murder chap. 6. sect 10. cast upon him to wit any instrument as is expressed in vers 22. and so the Greeke explaineth it here by laying of wait with intent and purpose of evill when occasion is offered so Saul laid wait or hunted for Davids soule 1 Sam. 24. 11. the Iewes for Christ Luke 11. 54. and for Pauls life Act. 23. 21. Vers. 21. enmity or hostility ill will open and professed Vers. 22. suddenly or unawares and as it were by chance Vers. 23. with any stone that is have smitten him with any stone as in vers 17. wherewith he may die in Chaldee which is sufficient that he may die therewith See the notes on vers 18. Vers. 25. of the great Priest a figure of Christ called the great Priest over the house of God Hebr. 10. 21. and the great High-Priest that is passed into the heavens Hebr. 4. 14. who is the Mediator of the new Testament that by meanes of death for the redemption of the transgressions under the first Testament they which are called might receive the promise of the eternall inheritance Heb. 9. 15. As the high Priests whiles they lived by their service and sacrificing made atonement for the sinnes of the people especially one day in the yeare Levit. 16. wherein they figured the worke of Christ for us so at the high Priests death by releasing such as were exiled for unwitting murder there was a shadow of redemption in Israel Vers. 26. going shall goe forth that is shall at any time upon any occasion goe forth So he was not only exiled from his owne citie but confined as a prisoner within the limits of the citie of refuge The Hebrewes say Hee might never goe out of the citie of his refuge no not though it were for a thing commanded as to worship at the solemne feasts or the like or for to beare witnesse whether it were in money matters or to testifie in case of life and death c. Maim Treat of Murder chap. 7. sect 8. Vers. 27. without the border so not the citie onely but the borders and limits of the territories thereof were his refuge Every citie of refuge the borders thereof are a refuge as well as it c. and if the avenger of bloud kill him there he is to be killed for him Notwithstanding though the border be a refuge yet the man-slayer may not dwell in it for it is said in vers 25. AND HE SHALL ABIDE IN IT in it the citie and not in the border of it Maim ibid. chap. 8. sect 11. no bloud shall be unto him that is the avenger shall have no bloud imputed to him or as the Greeke translateth it hee shall not bee guiltie to wit of bloud-shed Vers. 28. into the land of his possession into his owne citie or village that part of the land which he possessed It is holden by the Hebrewes that although by the high Priests death atonement was made for him yet he never returned to the princely state or dignitie that hee had in the citie but was debased from his greatnesse all dis dayes because that great scandall came by his hand Maimon ibid. chap. 7. sect 14. Moreover they say A man-sâ—ayer upon whom sentence is past that he shall be exiâ—ed if he die before he go into exile they carry his bones thither And a man-slayer that dieth in the citie of his refuge they bury him there and when the high Priest dieth they carry the man-slayers bones from thence unto the sepulchres of his fathers Ibid. sect 3. Vers. 30. Every one that smiteth a soule that is who so killeth a person to wit him that is a murderer by the mouth that is by the testimony of witnesses which after is explained of two witnesses or three witnesses Deut. 17. 6. and 19. 15. See the Annotations there not answer that is not testifie as the Greeke and Chaldee translate it meaning to have the sentence of death confirmed against him See Deut. 19. 15. to die that is to cause him to die or that he should die See the notes on Gen. 6. 19. Vers. 31. the soule of the man-slayer that is the life of the murderer to redeeme him from death The Iudges are warned that they take no ransome of the murderer and though he could give all the wealâ—h that is in the world and though the avenger of bloud should be willing to free him for the soule of him that is killed is not the possession of the avenger of bloud but the possession of the holy blessed God Maimon Treat of Murder ch 1. sect 4. guiltie of death Hebr. which is wicked to die that is as the Greeke and Chaldee explaine it guilty or condemned to die According to this phrase David saith When he shall be judged let him goe forth wicked that is condemned Psal. 109. 7. Vers. 32. for him that is fled Hebr. to flee which is explained by Iarchi and others for him that is fled in the land in the land of his possession as in vers 28. Vers. 33. polluteth or impiously staineth foulely deformeth the land This word which Moses here useth of murder and the Prophets after apply unto spirituall whoredome or idolatrie Ierem. 3. 2 9. and â—dolatrous bloud-shed Psal. 106. 38. sheweth the hainousnesse of this sinne that defileth not only him that doth it but the whole land if it be not avenged Hereupon the Hebrewes say Thou hast not any thing concerning which the Law giveth such a charge as for shedding of bloud as it is said in Numb 35. 33. And ye shall not pollute the land c. Maimony Treat of Murder chap. 1. sect 4. the bloud of him that shed it if it were wilfull murder or by the death of the high Priest if it were unwilling man-slaughter Hereupon it is said A man that doth violence to the bloud of any person shall flie to the pit let no man stay him Prov. 28. 17. Vers. 34. I doe dwell the land of Israel was the LORDS land Hos. 9. 3. and by his dwelling there among his people was sanctified and called the holy land Zach. 2. 12. and though he dwelt most specially in his Sanctuary there which afterward was in Ierusalem Psal. 74. 2. and 1 35. 21. yet the whole land was sanctified by
c. Hereupon the Rabbins call this booke Sepher Thocbechoth that is the booke of Rebukes Iordan Hebr. Iarden a River springing out of mount Lebanon in the north end of Canaan running along the Countrey Of it and the mysterie thereof see Num. 34. 12. Ioshua 3. the plaine to wit of Moabs land as vers 5. see Num. 22. 1. There Moses spake these things and died Deut. 34. 5. The Chaldee saith Moses rebuked them because they had provoked God in the plaine the red sea so both Greeke and Chaldee doe translate it adding the word sea others keepe the Hebrew name Suph which signifieth flags such as grow by the sea and rivers sides Exod. 2. 3. and so expound it not of the Sea Suph called the Red Sea but of a flaggie place by the sides of Iordan inwards the wildernesse of Arabia So in Num. 21. 14. Pharan or Paran a wildernesse south-ward from the place where Moses now was thorow which Israel had passed Num. 13. 1. in it was a mountaine so named Deut. 33. 2. The Chaldee here addeth in Pharan where they mur 〈…〉 against the Manna Tophel this is thought to be atowne called afterwards Pella which was northward from where Moses now spake Laban in Greek Lobon of others Lybias a Citie lying from them northwest Hazeroth by interpretation Court-yards and so the Greeke expounds it a place lying eastward Of Hazeroth we read also in Numb 11. 35. and 13. 1. Vnto it the Chaldee here referreth it saying In Hazereth where they provoked God for flesh Diza 〈…〉 a region wherein was the Citie Mezahab as some suppose Zahab signifies gold and so the Greeke here translateth by the Gold-mines The Chaldee referres it to the golden Calfe which they made All these are limits of the place where Moses gave this Deuteronomie which was without the holy Land and river Iordan wherein 〈…〉 tisme was administred Matth. 3. environed with places which in name and situation signified 〈◊〉 and teach us the use of this Law which is in afflict the soule by shewing it sin and to pre 〈…〉 for Christ who by faith bringeth us to 〈◊〉 〈◊〉 in the heavenly Canaan Hebr. 4. 1 2 3. c. Verse 2. Eleven daies journey so the Chaldee expounds it adding also the word journey Some of the Hebrews thinke that in eleven daies all things in this Booke of Deuteronomie were by Moses rehearsed Neither could it bee any long time seeing Moses began the first day of the eleventh 〈◊〉 ver 3. and having ended all things in this booke died and was mourned for thirty daies Deut. 34. 8. Then Iosua sendeth spies to view the land Ios. 2. leadeth the people thorow Iordan Ios. 3. circumciseth them and after keepeth the Passeover the foureteenth day of the first moneth Ios. 5. Horeb called also Sinai the mount where the law was given see Exod. 3. 1. mount Seir the mountainy countrey of Seir wherein the Edomites dwelt Gen. 36. 8 9. Kadesh barnea the southerne border of the land of Canaan Num. 34. 4. Though the way was so short yet Israel for their sinnes wandred forty yeares in the wildernesse as God had threatned Num. 14. 33 34. in which time all the fathers died Verse 3. Fortieth yeare of Israels comming out of Egypt In the first moneth of this yeare Marie Moses sister died Num. 20. 1. in the first day of the fifth moneth thereof Aaron his brother died Num. 33. 38. and now at the end of the yeare Moses himselfe dieth when he had repeated the Law and renewed the Covenant between God and his people Israel Vers. 4. Sihon the storie hereof see in Num. 21. and after in Deut. 2. 26. c. The slaughter of Sihon and Og was an encouragement to Israel for their after warres and an argument to move them unto thankfull obedience to the Law now repeated in Astaroth in Edrei hee dwelt in Astaroth and was smitten in Edrei where the battell was fought Num. 21. 33. or as the Greeke translateth it he dwelt in Astaroth and in Edrei for they were both Cities in Ogs land Ios. 13. 31. and Og is said to have reigned in Astaroth and Edrei Ios. 13. 12. In Gen. 14. 5. it is called Asteroth Karnaim Verse 5. began or willingly tooke upon him for the word implieth willingnes and contentednes see Gen. 18. 27. So all Ministers should feed their flocks willingly and of a ready minde 1 Pet. 5. 2. And Moses began to declare that is he declared as Iesus began to say unto his Disciples Luk. 12. 1. that is he said unto them Mat. 16. 6. and his disciples began to plucke the eares of corne Mat. 12. 1. that is they plucked Luk. 6. 1. to declare or to make plaine clearely manifest to the understanding of the people as in Habak 2. 2. a thing is said to be made plaine in writing that hee may run that readeth it Verse 6. dwelt or sitten that is continued much They came to that mount in the third moneth after their departure out of Egypt Exod. 19. 1 2. and removed frō the mount the 20 of the second moneth in the second yere Num. 10. 11 12. so they remained there almost a whole yeer where they received the Law or Old Testament and had made a Tabernacle for God to dwell among them from thence God calleth them by word and signe the cloud removing Num. 10. 11. 13. 33. to journey towards Canaan the land promised to Abraham the figure of their heavenly inheritance by faith in Christ. The law is not for men to continue under but for a time till they be fitted and brought unto Christ see Gal. 3. 16 17 18. and 4. 1. 5. Heb. 3. 18 19. and 4. 6. 11. Verse 7. Amorite put for Amorites as the Greeke translateth whose neighbours were the Canaanites Pherezites and other Nations promised to be their possession Exod. 23. 23 28 31. side or sea Port which was their westerne border Num. 34. 6. Lebanon which was a mount on the north part of the Land Euphrates in Hebrew Phrath which was their easterne bound in the utmost extent without Iordan And so far Salomon reigned 1 King 4. 21. Of this Euphrates see the notes on Gen. 2. 14. Vers. 8. I have given or I give which implieth both Israels right unto that land Levit. 25. 23. Iudg. 11. 23 24. and their assured victorie over the inhabitants Exod. 23. 27 31. Both these proceeding from the gracious gift of God as eternall life shadowed by this land is also the gift of God through Iesus Christ our Lord Rom. 6. 23. Seed that is children or posterity see the notes on Gen. 13. 15. Vers. 9. I said Moses was occasioned unto this motion not onely by the conscience of his owne inability here mentioned but by the counsell of Iethro and commandement of the Lord Exod. 18. 14 18 19 21 23. Thus the people were furnished with all helpes for their orderly and peaceable travels Vers. 10. As the Starres so the
opposing himselfe 33. was subdued by them AND wee turned and tooke our journey into the wildernesse by the way of the Red sea as Iehovah had spoken vnto me and we compassed mount Seir many daies And Iehovah spake unto me saying Yee have compassed this mountain long enough turne you northward And command thou the people saying Yee are to passe thorow the coast of your brethren the sonnes of Esau which dwell in Seir and they shall be afraid of you and take ye great heed unto your selves Meddle not with them for I will not give you of their land even to the treading of the sole of the foot because I have given mount Seir for a possession unto Esau. Yee shall buy meat of them for money that yee may eat and yee shall also buy water of them for money that yee may drink For Iehovah thy God hath blessed thee in every worke of thy hand hee knoweth thy walking thorow this great wildernesse these forty yeers Iehovah thy God hath beene with thee thou hast not lacked any thing And wee passed by from our brethren the sonnes of Esau that dwelt in Seir thorow the way of the plaine from Elath and from Ezion-Gaber And we turned and passed by by the way of the wildernesse of Moab And Iehovah said unto me Distresse not Moab neither meddle thou with them in battell for I will not give thee of his land for a possession because I have given Ar unto the sons of Lot for a possession The Emins before time dwelt therein a people great many tall as the Anakims They also were accounted Giants as the Anakims and the Moabites call them Emims And in Seir the Horims dwelt before time and the sonnes of Esau possessed them and destroyed them from before them and dwelt in their stead as Israel did unto the land of his possession which Iehovah gave unto them Now rise up and passe you over the brooke Zered and wee passed over the brooke Zered And the daies in which wee came from Kadesh-Barnea untill we passed over the brooke Zered were thirtie and eight yeares untill all the generation of the men of war were wasted out from among the campe as Iehovah sware unto them And indeed the hand of Iehovah was against them to destroy them from among the Campe untill they were consumed And it was when all the men of war were consumed and dead from among the people Then Iehovah spake vnto mee saying Thou art to passe over this day thorow At the coast of Moab And thou shalt come nigh over against the sonnes of Ammon distresse them not neither meddle with them for I will not give thee of the land of the sonnes of Ammon any possession because I have given it for a possession to the sonnes of Lot That also was accounted a land of Giants Giants dwelt therein before time and the Ammonites call them Zamzummims A people great and many and tall as the Anakims and Iehovah destroyed them from before them and they possessed them and dwelt in their stead As hee did to the sonnes of Esau which dwelt in Seir when he destroyed the Horims from before them and they possessed them and have dwelt in their stead unto this day And the Avims which dwelt in Hazerim even to Gaza the Caphtorims which came forth out of Caphtor destroyed them and dwelt in their stead Rise ye-up take your journey and passe over the brooke Arnon see I have given into thy hand Sihon king of Heshbon the Amorite and his land begin possesse it and meddle with him in battell This day will I begin to give the dread of thee and the feare of thee upon the peoples under all the heavens who shall heare report of thee and shall tremble and bee in anguish because of thee And I sent messengers out of the wildernesse of Kedemoth unto Sihon king of Heshbon with words of peace saying Let me passe thorow thy land by the way by the way will I goe I will not turne aside to the right hand or to the left Thou shalt sell me meat for money that I may eat and give me water for money that I may drinke only I will passe thorow on my feet As did unto me the sons of Esau that dwell in Seir and the Moabites that dwell in Ar untill I shall passe over Iordan into the land which Iehovah our God giveth us But Sihon king of Heshbon would not let us passe thorow him for Iehovah thy God hardened his spirit and made his heart obstinate that he might give him into thy hand as this day And Iehovah said unto me Behold I have begun to give before thee Sihon his land begin possesse it that thou maiest possesse his land And Sihon came out against us hee and all his people to battell at Iahaz And Iehovah our God delivered him before us and wee smote him and his sonnes and all his people And wee tooke all his cities at that time and utterly destroyed of everie citie the men and the women and the little ones wee left none to remaine Onely the cattell wee tooke for a prey unto our selves and the spoile of the Cities which wee tooke From Aroer which is by the brinke of the brooke Arnon and the citie which is by the brooke even unto Gilead there was not a citie that exalted it selfe above us Iehovah our God delivered all before us Onely unto the land of the sonnes of Ammon thou approachedst not nor unto any place of the brooke Iabbok or the cities of the mountaine or whatsoever Iehovah our God commanded us Annotations HAD spoken as is before mentioned Deut. 1. 40. which then the people were unwilling to doe but would needs goe fight till they had learned by their discomfiture what it was to disobey and were enforced to yeeld unto the word of God mount Seir the mountainy countrey of Seir which was Edoms Land Gen. 36. 8 9 20. but they went in the wildernesse and were sore cumbred in the way see Num. 21. 4. Verse 3. Long enough a like speech God used before Deut. 1. 6. so here is mentioned a second calling of Israel from the desarts of Seir to goe northward againe towards Canaan after they had wandred almost thirty eight yeares in Kadesh wildernesse about mount Seir vers 14. by which travell God taught them to mortifie their unruly affections and by the death of so many thousands there ledde them to seeke life by repentance and faith in the heavenly Canaan seeing they could not come into the earthly In the meane while the Amorites Canaanites c. unto whom God gave this long time of repentance were hardened in their sinnes and took occasion to insult over Gods people beholding their afflictions but the posterity of Israel were humbled and prepared for to receive the land promised Northward towards Canaan Not the way they went before by Kadesh Barnea but betweene the coasts of Edom on the one hand and of Moab and
all his Cities at that time there was not a Citie which wee tooke not from them threescore Cities all the region of Argob the kingdome of Og in Bashan All these Cities were sensed with high walls gates and barres besides unwalled Cities very many And wee utterly destroyed them as wee did unto Sihon king of Heshbon utterly destroying of every Citie the men the women and the little ones But all the cattell and the spoile of the cities we tooke for a prey to our selves And we tooke at that time out of the hand of the two kings of the Amorites the land which is on this side Iordan from the brooke of Arnon unto mount Hermon The Sidonians call Hermon Shirjon and the Amorites call it Shenir All the cities of the plaine and all Gilead and all Bashan unto Salcah and Edrei cities of the kingdome of Og in Bashan For only Og king of Bashan remained of the remnant of Giants behold his bed-sted was a bedsted of iron is it not in Rabbah of the sonnes of Ammon nine cubits was the length thereof and foure cubits the bredth thereof after the cubit of a man And this land which wee possessed at that time from Aroer which is by the river Arnon and halfe mount Gilead and the cities thereof gave I to the Reubenites and to the Gadites And the rest of Gilead and all Bashan the kingdome of Og gave I to the halfe tribe of Manasses all the region of Argob with all Bashan that which is called the land of Giants Iair the sonne of Manasses tooke all the countrey of Argob unto the coast of Geshuri and Maachathi and called them after his owne name Bashan Havot◠Iair unto this day And to Machir I gave Gilead And to the Reubenites and to the Gadites I gave from Gilead even unto the river Arnon halfe the valley and the border and unto the river Iabbok the border of the sonnes of Ammon And the plaine and Iordan and the coast thereof from Chinnereth and unto the Sea of the plaine the sea of salt under Ashdoth Pisgah eastward And I commanded you at that time saying Iehovah your God hath given you this land to possesse it yee shall passe over armed before your brethren the sonnes of Israel all sonnes of power But your wives and your little ones and your cattell I know that you have much cattell shall abide in your Cities which I have given you Vntill Iehovah shall have given rest to your brethren as unto you and they also possesse the land which Iehovah your God giveth them on that side Iordan and then yee shall returne every man unto his possession which I have given unto you And I commanded Iosua at that time saying Thine eies have seene all that Iehovah your God hath done unto these two Kings so will Iehovah doe unto all the kingdomes whither thou passest Yee shall not feare them for Iehovah your God hee fighteth for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And I besought Iehovah for grace at that time saying O Lord Iehovah thou hast begun to shew thy servant thy greatnesse and thy mighty hand for what God is there in the heavens or in the earth that can doe according to thy workes and according to thy powerfull acts Let mee passe over I pray thee and see the good land that is beyond Iordan this good mountaine and Lebanon But Iehovah was exceeding wroth with mee for your sakes and would not heare me and Iehovah said unto me Let it suffice thee speake no more unto mee of this matter Goe thou up to the top of Pisgah and lift up thine eies Seaward and Northward and Southward and Eastward see it with thine eies for thou shalt not passe over this Iordan But command thou Iosua and encourage him and strengthen him for hee shall passe over before this people and hee shall cause them to inherit the land which thou shalt see And wee abode in the valley over against Beth-Peor Annotations WAY of Bashan in Greeke the way that leadeth unto Basan which Basan the Chaldee nameth Matnan so in Num. 21. 33. Edrei in Greeke Adraein Of this battell see Num. 21. 33. c. Vers. 3. his people in Num. 21. 35. his sonnes also are mentioned none remaining the Greek translateth it no seed meaning none left alive of whom as of a seed others might spring So when the Prophet speaketh of a remnent Esay 1. 9. the Apostle in Greeke calleth it a seed Rom. 9. 29. Vers. 4. threescore Cities which sheweth the large dominion of this Giant Og who reigned in mount Hermon and in Salcah and in all Bashan unto the border of the Geshurites and the Maachathites c. los. 12. 4 5. region in Hebrew a line or coard such as lands are meted by Amos 7. 17. Micha 2. 5. used figuratively for a countrey or region as the Greeke and Chaldee also translate it which is measured by line Argob a province or shire in Bashan forementioned 1 King 4. 13. Vers. 5. unwalled or villages in Hebr. Peraz◠which the Greeke mistaking turned cities of the Pherezites but it meaneth unwalled townes as Est◠9. 19. Zach. 2. 4. so named of their dwelling scattered Vers. 6. destroying of every citie the men or de 〈◊〉 every citie of men c. as in Deut. 2. 34. 〈◊〉 God destroyed the Amorite before them 〈◊〉 his height was like the Cedars and his strength as the Okes yet destroyed hee his fruit from above and his roots from beneath Amos 2. 9. Vers. 8. the land The killing of the Amorites and taking of their land was a testimony of Gods goodnesse and love unto his people Psal. 136. 17. 〈◊〉 in encouragement of them to fight against 〈◊〉 residue of the heathen Deut. 3. 21 22. and a 〈…〉 ragement to the heathen themselves Ios. 2. 10 11. Vers. 9. Sidonians the dwellers in Sidon the great 〈…〉 Greeke calleth them Phanicians Shir 〈◊〉 Greeke Sanior This mount had five names 〈◊〉 Shirjon Shenir and Sion Deut. 4. 48. 〈…〉 Num. 34. 7. for that divers peoples cal 〈◊〉 〈◊〉 by divers names and because of divers 〈◊〉 of this mountaine wherefore in Song 4. 8. 〈◊〉 and Hermon are set downe as distinct Shir 〈◊〉 〈◊〉 Psal. 29. 6. is by the Chaldee paraphrast there expounded the mount that bringeth forth fr 〈…〉 and Shenir in Greeke Saner is by the Chaldee here expounded the Snow-mount for it was so 〈◊〉 that snow used to lye on the top of it A 〈◊〉 Hebr. the Amorite they call it which sheweth 〈◊〉 singular number to bee put for the whole 〈…〉 Vers. 11. Giants in Hebrew Rephaim which 〈◊〉 the Greeke retaineth Rephaein as before in Deut. 7. 11. This Og seemeth to bee of the rem 〈◊〉 of those Rephaims whom Chedorlaomer and the Kings smote in Ashteroth Gen. 14. 5. for Og reigned in Ashteroth Ios. 13. 12. is it not in Rabbah that is it is in Rabbah the question maketh it an earnest affirmation as the Greeke also
security it meaneth without feare Iudg. 8. 11. and 18. 7. and without danger of evill Psal. 78. 53. See the like promise in Levit. 25. 18 19. This promise is fulfilled in Christ by whom wee are delivered out of the hands of our enemies that we might serve God without feare Luk. 1. 74. Vers. 11. And there shall be or And it shall bee that the place c. See vers 5. the choice that is the best or fairest as the Chaldee translateth Vers. 12. your gates the Chaldee explaineth it your cities so the Hebrew text sometime explaineth it selfe as is noted on Exod. 20. 10. no part of the spoiles or inheritance in the division of the land but the Lord is his part and inheritance See Deut. 10. 9. Num. 18. 8. 21. Vers. 13. lest thou offer that is that thou offer not This precept is often and carefully urged because the people were prone to fall into the transgression of it as the histories of Scripture manifest 1 King 12 28 29 30. 2 King 17. 9. 11. And it taught men the unitie of the faith of Christ and the band of love and peace to be kept in the heavenly Ierusalem whither all people should resort Rev. 21. 24 25 26. Vers. 14. that I command thee the Greeke addeth this day So not the place only but all other things in Gods service were to be according to the word of God because the naturall man not regenerate by Gods word and spirit receiveth not the things of the spirit of God neither can he know them 1 Cor. 2. 14. and in the things which he knoweth he corrupteth himselfe Rom. 1. 21. and God would have obedience to his word rather than sacrifice 1 Sam. 15. 22. Vers. 15. Notwithstanding or Only as the word signifieth in vers 16. 26. It is a libertie granted for civill things but with a limitation in all the desire of thy soule the Greeke translateth in all thy desire the soule being put for the whole person It meaneth whatsoever thou or thy soule desireth maist slay this word is the same that is used for sacrificing which also was with slaughter of the creature but applied here and often to the slaying for ordinary food Of this the Hebrewes say It is lawfull to slay for common food in any place without the court of the Sanctuarie for they slay in the court none but the holy things of the Altar only But it is unlawfull to slay common things in the court either cattell beast or bird And so it is said in Deut. 12. 21. If the place be farre from thee which the Lord thy God shall chuse c. then thou shalt slay c. and eat within thy gates Here thou art taught that they slay not flesh for ones desire but without the place which the Lord hath chosen And that which is slaine without the place is lawfull to be eaten within all gates But he that slaieth common things in the court that flesh is pure and unlawfull to be used but they burie it c. Maimony tom 2. in Shechitah ch 2. sect 1 2. to the blessing that is the liberalitie or bounteous gift so restraining all profuse rioâ— and keeping men within the limits of their abilitie thy gates in the Chaldee thy cities and so the Greeke in every citie may eat or shall eat God would have no difference of persons nor of places nor of cleane beasts as after followeth lest there should grow any respect of holinesse in such civil things which might turne to superstition Vers. 16. Only as the Greeke saith But the bloud to wit of beasts and oâ— fowles Lev. 7. 26. this was absolutely forbidden even in civill diet the reason hereof is noted on Levit. 17. poure it or shed it on the earth and cover it with dust Levit 17. 13. see the annotations there Vers. 17. Thou maist â—ot that is it is not permitted or lawfull forthee as the Chaldee explaineth it gates in the Greeke and Chaldee cities so in vers 18. and 21. The second tithe which the owners did eat was holy and might not be â—aâ—en but in the place where Gods Sanctuarie was see the notes on Deut. 14. 22 23. heave-offering in Greeke first-fruits in Chaldee the separation that is the separated thing see vers 6. Maimony in Biccurim or treat of First-fruits chap. 3. sect 3. saith The heave-offering of thine hand is the first-fruits and The Priest that eateth of the first-fruits out of Ierusalem after that they are brought within the walls is by the Law to be beaten for it is said Thou maist not eat within thy gates c. See more on Deut. 26. 2. 4. Vers. 19. lest thou forsake that is that thou forsake not or neglect not either by erecting a new ministerie as did Ieroboam 2 Chron. 13. 9. or by with-holding thy offerings the meanes of their livelihood which is in speciall here intended So in Neh. 10. 39. we will not forsake the house of our God where mention is made of bringing up their offerings The same sinne is called the spoiling of God Mal. 3. 8. See also Deut. 14. 27. upon thy land the land of Canaan out of which in speciall tithes first-fruits and the like were to be paid The Greeke translateth all the time that thou shalt live upon the land or earth Vers. 20. Because thy soule or as the Greeke translateth if thy soule desireth Vers. 22. as the Roe-bucke that is as common and profane meats without any respect of holinesse So after in Deut. 15. 22 23. Vers. 23. Only be sure or be strong the Greeke translateth Take heed strongly it meaneth a full and firme purpose of heart not to eat it at any time Of this Law see the notes on Lev. 17. 10. c. is the soule figuratively spoken because the soule or life is in the bloud as is expressed Lev. 17. 11. not eat the soule because God gave them that upon the altar to make an atonement for their soules Lev. 17. 11 12. Vers. 26. holy things Hebr. holinesses the Chaldee applieth it to their tithes Vers. 27. the flesh and the bloud both of them were wholly brought to the altar Levit. 1. The Greeke translateth the flesh thou shalt offer upon the altar sacrifices to wit peace-offerings for the flesh of them was eaten by the owners Levit. 7. 15. upon the altar the Greeke translateth it at the base or foot of the altar Vers. 28. in the eyes that is as the Greeke and Chaldee expound it before the Lord. Vers. 29. to possesse them or to disinherit them as the Chaldee saith to cast them out the Greeke translateth to inherit their land God having given direction for the place of his worship now proceedeth with the things and manner of service which they should performe unto him Vers. 30. lest thou be ensnared that is deceived in thy minde and so fall into sinne and destruction by following their religion The Greeke translateth that thou seeke not to
place of Gods Sanctuarie Vers. 25. turne it or sell it for money Hebr. give it for silver which the Greeke translateth sell them for silver Of this the Hebrewes have these ordinances Hee that will redeeme the fruits of the second tithe redeemeth them by their price or worth and saith Loe this money is in stead of these fruits c. and hee carrieth the money up to Ierusalem He that redeemeth his second tithe blesseth God for the redemption thereof When they redeeme it it is not by the name of Tithe but by the name of common or profane things and they say How much are these common fruits worth though all doe know that they are Tithes They redeeme not the tithe fruits but with silver and they redeeme them not with silver â—â—â—oyned but with silver stamped which hath some figure or writing upon it and if he redeeme it with a wedge of silver or the like he doth nothing Hee may not redeeme it with money which is not currant at that time and in that place Neither may hee redeeme it with money which is not in his owne power as it is written Thou shalt binde up the money IN THINE HAND Hee that redeemeth his second tithe before he have separated it as if he say The second tithe of these fruits be redeemed with this money he saith not any thing seeing he hath not set out the tithe But if he have set them out and then say the second tithe which is in the North or in the South be common or profane for this money loe then it is redeemed When they redeeme the second tithe it must be with the worth thereof and not by guesse but exactly by the measure or by the weight thereof and so they give the price If the price bee knowne he may redeeme it by the mouth of one but if it be not knowne as if the wine begin to be sowre or the fruits to be rotten c. he is to redeeme it by the mouth of three chapmeÌ„ They may not carry the tithe fruits from one place to another to redeeme them there Maimony in Maaser sheni chap. 4. and binds up the Greeke saith and shalt take the money in thine hands Vers. 26. thy soule asketh of thee in Greeke thy soule desireth by soule meaning appetite or lust after meat or drinke as in Psal. 78. 28. they asked meat for their soule They might not bestow the money on other things than for food or anointing as the Hebrewes declare it thus Hee may not take for the money of the tithe ought save mans meat which groweth out of the earth or which is nourished by that which groweth out of the earth as the particulars expressed in the Law oxen sheepe wine or strong drinke Therefore they may not buy with the tithe money water or salt c. because they grow not out of the ground Honey egges and milke are as oxen and sheepe for though they grow not out of the earth yet are they proceeded of them which are nourished from the earth Likewise they buy not a beast with the tithe money out of Ierusalem Maim in Maaser sheni chap. 7. s. 3 4 5 16. and thine house in Chaldee the men of thy house meaning such as were cleane the uncleane might not by the Law Deut. 26. 14. Who so eateth of the second tithe in his uncleannesse is to be beaten Maim in Maaser sheni ch 3. s. 1. Vers. 27. thy gates in Greeke and Chaldee thy cities so in v. 28. not forsake him that is not neglect him but minister sufficient for him also to eat drinke and rejoyce seeing he hath no land of his owne to supply this unto him See Deut. 12. 19. And this here seemeth not to be meant onely of the first tithe commanded to be given unto the Levites Num. 18. but of communicating also these second tithes with them to rejoyce together as may be gathered by the Law following v. 29. Vers. 28. At the end of three yeeres in Greeke After three yeeres but it is meant in the third yeere to wit of the seventh or Sabbath yeere and so againe in the sixt yeere for every third yeere is meant Therefore in Deut. 26. 12. it is written In the third yeere all the tithe The Hebrewes write After a man hath reaped the seed of the earth or gathered the fruits of the trees and ended the worke thereof he separateth out of it one of fiftie and this is called the great Heave-offering or first-fruits and it is given to the Priest and of this is spoken in Deut. 18. 4. Afterward he separateth out of the remainder one of ten and that is called the first tithe and he giveth it to the Levites and this is mentioned in Num. 18. 24. After this he separateth out of the residue one of ten and that is called the second tithe and it is for the owners and they eat it in Ierusalem and this is spoken of in Levit. 27. 30 31. and Deut. 14. 22. According to this order doe they separate in the first yeere of the seven and in the second and in the fourth and in the fift But in the third and in the sixt of the seven after they have separated the first tithe he separateth out of the remainder another tithe and giveth it to the poore that is called the tithe of the poore And these two yeeres there is no second tithe but the tithe of the poore and that is spoken of in Deut. 14. 28. 26. 12. The yeere of Release which is the seventh yeere is all free and there is in it no heave-offering nor tithes at all either first or second or tithe of the poore Maimony tom 3. in Mattanoth gnanijim ch s. 2. 5. thy gates in Greeke and Chaldee thy cities implying cities suburbs and fields about them but not out of the land as the Hebrewes say They may not carry out of the land for it is said WITHIN THY GATES and in Deut. 26. 12. That they may eat within thy gates Maimony in Mattanoth ch 6. s. 17. Vers. 29. the Levite he was to have all the first tithe Num. 18. 24. and of that doe the Hebrewes understand this and not of the second tithe as Sol. Iarchi here saith The Levite shall come and take the first tithe and the stranger and the fatherlesse and they shall take the second tithe for it is for the poore of this yeere And Chazkuni saith In the third yeere the first tithe is for the Levite and the second tithe is to be divided unto the poore See the notes on Num. 18. shall eat and be satisfied or eat and have their fill They were not bound to eat it in Ierusalem as the second tithe of the former two yeeres but might eat it within any of their gates About the distribution of this tithe they had these orders The owner of the field when poore folke passe by him and he have there the tithe of the poore he
from every thing unto the battell And whosoever beginneth to thinke and cast doubts in the battell and maketh himselfe afraid transgresseth against this prohibition LET NOT YOVR HEART BE SOFT c. And not onely so but that all the bloud of Israel hangeth on his necke and if he prevaile not and make not warre with all his heart and with all his soule loe he is as he that sheddeth the bloud of all as it is written That his brethrens heart melt not as well as his heart And behold it is plainly said in Ier. 48. 10. Cursed be he that doth the worke of the Lord deceitfully and cursed be he that keepeth backe his sword from bloud But who so sighteth with all his heart without dread and his intent is to sanctifie the name of God only trusteth in him that hee shall finde no hurt and no evill shall come unto him And he will build him a sure house in Israel and honour him and his children for ever and count him worthy of life in the world that is to come as it is written in 1 Sam. 25. 28. For the LORD will certainly make my lord a sure house because my lord fighteth the battels of the LORD and evill hath not beene found in thee from thy dayes and the soule of my Lord shall be bound in the bundle of life with the LORD thy God Maimony treat of Kings chap. 7. sect 15. Vers. 9. Captaines or Princes Rulers That as their trust should first be in God alone so secondly they should use the lawfull outward meanes for safetie and victorie and not tempt the Lord. for an head or in the forefront of the people Heb. in the head which may be understood both these wayes as here so in 2 Chron. 13. 12. and 20. 27. The Greeke translateth foreleaders of the people Vers. 10. shalt proclaime peace unto it Hebr. shalt call unto it for peace whereby may be meant thou shalt invite or perswade it unto peace The Greeke translateth shalt call them out with peace the Chaldee shalt proclaime thereto words of peace The Hebrewes say They must make no warre with any man in the world untill they proclaime peace unto him whether it be warre permitted or warre commanded Deut. 20. 10. If they make peace and receive upon them the seven commandements which were given to the sonnes of Noe whereof see the notes on Gen. 9. 4. they must kill none of them but they shall be tributaries Deut. 20. 11. Maimony treat of Kings chap. 6. sect 1. Vers. 11. if it answer that is accept of the conditions of peace by thee proposed The Greeke translateth And if they answer thee peaceable words tributaries unto thee Hebr. shall be unto thee to tribute which the Chaldee expoundeth for offerers of tributes that is tributaries as the Greeke also explaineth it And tribute is not onely of mens goods but of their persons to be paid with the labour of their bodies as the Egyptians set over Israel taske or tribute Masters to afflict them with their burdens Ex. 1. 11. And Solomon raised a tribute or levie of 30. thousand men 1 King 5. 13. Accordingly it is here meant of both and the Hebrewes explaine it thus The tribute which they must take upon them is that they shall be ready for the Kings service with their bodies and with their goods as to build the walls to fortifie the munitions to build the Kings Palace the like as it is written in 1 Kings 9. 15 c. And this is the reason of the tribute the levie which King Solomon raised for to build the house of the LORD and his owne house and Millo and the wall of Ierusalent c. and all the cities of store that Solomon had c. And the King may condition with them to take halfe their goods or their lands and leave them the moveables or the moveables and leave them the lands as he shall make the conditions Maimony treat of Kings chap. 6. sect 1 2. shall serve to wit as bond-servants which it was not lawfull to put any Israelite unto Levit. 25. 42 44. And so Solomon laid upon the heathens a tribute of bond-service but of the sonnes of Israel Solomon made no servants or bondmen but they were men of warre and his servants and his Princes c. 1 King 9. 21 22. The Hebrewes say If they would take upon them the tribute and not the servitude or the servitude but not the tribute they may not hearken unto them untill they take upon them both And the servitude which they must take upon them is to be contemptible and very base that they lift not up the head in Israel but be sub dued under their hand and be not reckoned with Israel for any matter in the world Maimony in Kings chap. 6. sect 1. Vers. 12. not make peace upon the former conditions as the Greeke saith if they will not obey thee Vers. 13. shall give it This may be taken as a promise or when hee shall give it c. then thou shalt smiâ—e Vers. 14. eat the spoile that is enjoy that which thou hast spoiled And this is a blessing and comfort after victory which God gave unto Israel upon their warres in Canaan Ios. 22. 8. and figured the fruit of the labours which Christ and his people should enjoy from their enemies Esay 53. 12. Luke 11. 22. Vers. 16. these peoples the seven nations in the land of Canaan Deut. 7. 1 2. unto which the Hebrewes adde from Deut. 25. 19. the Amalekites saying The seven nations Amalek which make not peace they leave not of them any soule Deut. 20. 16. and 25. 19. And it is holden that he speaketh not but of such as make not peace as it is written in Ios. 11. 19 20. There was not a citie that made peace with the sonnes of Israel save the Evites the inhabitants of Gibeon all other they tooke 〈◊〉 battell for it was of the Lord to harden their hearts that they should come against Israel in battell that hee might destroy them utterly even because they sent unto them for peace but they received it not Iosua sent three writings before he came into the land First he sent unto them thus He that will flee let him flee Againe be sent Who so will make peace let him make peace And againe he sent Who so will make war let him make it If it be so wherefore did the Gibeonites deale by craft Ios. 9. Because hee had sent unto them in the generall and they received it not neither knew they the judgement or manner of Israel c. Maimony treat of Kings c. 6. s. 4 5. any breath or any soule man woman or childe Vers. 17. utterly destroy or destroy as cursed See Numb 21. 2. hath commanded thee in Exod 34. 11 12. Deut. 7. 1 2 3. Vers. 19. not destroy the trees Hebr. not corrupt or marre a tree meaning any tree that bare mans meat The Greeke translateth
The Proselyte bringeth and professeth as it is said to Abraham A father of a multitude of nations have I given thee to be Gen. 17. 5. Behold he is the father of all the whole world which are gathered under the wings of the divine Majestie And to Abraham was the oath at first that his sonnes should inherit the land Likewise the Priests and Levites doe bring first-fruits and professe because they have cities and suburbs He that separateth his first-fruits and selleth his field bringeth them but professeth not for he cannot say WHICH THE LORD HATH GIVEN ME because the land is not his And he that bought it is not bound to separate other first-fruits of that sort because he that sold it hath separated them already and if he doe separate any he may bring them but not make profession but of another sort he may separate bring and professe He that separateth first-fruits and they are lost before they come at the mount of Gods house he separate other for thē he bringeth the second but professeth not because he cannot say THE FIRST OF THE FRVIT OF THE LAND Deut. 26. 10. for they are not the first c. Hee that bringeth first-fruits of one kinde and maketh profession and commeth againe bringeth first-fruits of another kinde hee maketh no profession over them for it is said I PROFESSE THIS DAY one time in the yeere doth hee make profession and not twise He that bringeth first-fruits after the feast untill the dedication although he separated them before the feast bringeth them but maketh no profession because it is said in vers 11. AND THOV SHALT REIOYCE IN ALL THE GOOD so there is no professing but at the time of rejoycing from the beginning of the feast of Weekes untill the end of the feast Maimony in Biccurim ch 3. sect 12. c. and ch 4. sect 1. c. In that which is said of the Proselyte or Stranger Maimony differeth from his fellowes for in Thalmud Bad. in Biccurim ch 1. sect 4. it is said The Proselyte bringeth but professeth not because he cannot say which thou hast sworne to our fathers to give unto us but if his mother were an Israelitesse hee bringeth and professeth But the former well agreeth with the mystery of the Gospell for as it is prophesied in Ezek. 47. 22. Yee shall divide the Land by lot for an inheritance to you and to the strangers that sojourne among you which shall be get children among you and they shall bee unto you as borne in the countrey c. So when Christ came Zacheus the chiefe Publican became the sonne of Abraham Luk. 19. 9. and in Christ there is neither Iew nor Greeke but all are one in him and Abrahams seed and heires according to the promise Gal. 3. 28 29. And in him is this service in the mystery of it fulfilled when wee at our Pentecost that is when wee receive the first-fruits of Gods Spirit Act. 2. Rom. 8. 23. doe honour him with our persons our substance and with the first-fruits of all our increase Prov. 3. 9. offering the sacrifice of praise unto God continually the fruit of our lips confessing to his name Heb. 13. 15. For as the first of all fruits were holy so the Church is holy unto the Lord of all peoples in the earth Rev. 14. 4. Iam. 1. 18. as it is written Israel is holinesse unto Iehovah the first-fruits of his revenue Ier. 2. 3. And as these first-fruits were brought into the Sanctuary in a basket so the good Israelites whom God would accept for his are likened to a basket of good figs set before the Temple of the Lord even like the sigs that are first ripe and them God promiseth to acknowledge and to set his eies upon them for good and that they shall bee his people and he will be their God c. Ier. 24. 1 2 5 6 7. A Syrian ready to perish Hebr. An Aramite perishing or of perdition that is ready to perish through poverty affliction and misery As in Prov. 31. 6 7. Give strong drinke unto him that is ready to perish c. Let him drinke and forget his poverty and remember his misery no more An Aramite is after the Greeke called a Syrian as is noted on Gen. 10. 22. this Syrian here spoken of was Iacob who dwelt in Syria with Laban the Syrian twenty yeeres in hard service Gen. 28. 5. and 31. 38 40 41 42. Hos. 12. 12. and therefore though hee was naturally an Hebrew yet for his misery is called a Syrian as contrariwise Iether who by nature was an Ismaelite 1 Chron. 2 17. is for his faith and state of grace called an Israelite 2 Sam. 17. 25. And thus God said to the Iewes that dwelt in Canaan thy nativity is of the land o◠Canaan thy father was an Amorite and thy mother a Chethite Ezek. 16. 3. Others understand it here of Laban translating A Syrian was destroying my father or working his perdition and to this the Chaldee agreeth saying Laban the Syrian sought to destroy or undoe my father and the vulgar Latine A Syrian persecuted my father The Greeke differeth from both translating My father left Syria By this speech they were taught to acknowledge their first estate and originall to have beene most miserable and so we ought all to confesse Ephes 2. 2 3. a few men in Chaldee a small people they went downe but with seventy soules Gen. 46. 27. Vers. 6. evill intreated did evill or vexed and this is a commemoration of their second maine affliction whereof see Exod. 1. c. and it was afigure of our bondage under sinne and Satan which wee being delivered from are to mention with thankfulnesse Rom. 6. 17 18. Tit. 3. 3. hard servitude in Greeke hardworkes they made them serve with rigour that their lives were bitter unto them Exod. 1. 14. God would not have us forget our former miseries though wee bee come out of them hee sundry times commandeth this Thou shalt remember that thou wast a servant in Egypt Deut. 16. 12. Remember that yee having beene in times passed heathens c. were without Christ being aliens from the Common-wealth of Israel c. Ephes. 2. 11 12. Vers. 7. wee cried out in Chaldee wee praied see Exod. 2. 23 24 25. heard our voice in Chaldee accepted our praier saw in Chaldee it was revealed or manifest before him see Exod. 3. 7. our labour or our molestation Vers. 8. out stretched in Greeke and Chaldee an high arme see Exod. 7. c. terriblenesse or terrour this the Greeke and Chaldee translate visions and so in Deut. 4. 34. Vers. 9. milke and honey under which two all other earthly blessings and heavenly also in figure are implied and hereby they acknowledge the truth of Gods promises made unto their fathers whereof see the notes on Exod. 3. 8. So after in vers 15. Vers. 10. the first-fruit in Greeke the first-fruits of the fruits As wee our selves are
calleth it aberration This sinne Ieremy often imputeth to this people Ier. 3. 17. and 7. 24. and 9. 14. and 11. 8. and 16. 12. and 18. 12. and 23. 17. to adde the drunken to wit the drunken soule to the thirsty or the moist to the dry meaning to adde sinne unto sinne in abundance as in Esay 30. 1. The soule that desireth is said to thirst Psal. 63. 1 and as the godly doe hunger and thirst after righteousnesse Matt. 5. 6. so doe the wicked after unrighteousnesse and drinke it up like water Iob 34. 7. which when he hath glutted himselfe therewith hee may be said to have added drunkennesse to his thirst Some understand it also of punishment for sinne which the Chaldee favoureth translating that I may adde unto him the sinnes of ignorance unto the sinnes of presumption The Hebrew Sephoth to adde is sometime used for to consume or destroy as in Psal. 40. 15. in which sense the Greeke Interpreters tooke it here saying that the sinner destroy not also him that is without sinne Vers. 20. not spare or not forgive him in mercy For if wee walke in the light as God is in the light the bloud of Iesus Christ his Sonne cleanseth us from all sinne 1 Ioh. 1. 7. But God will not bee mercifull to any that unfaithfully commit iniquity Psal. 59. 6. jealousie which is the rage of a man that he will not spare in the day of vengeance Prov. 6. 34. applied here unto the Lord as in Exod. 20. 5. smoke in Greeke burne a signe of great displeasure as in Psal. 74. 1. shall lie upon him the Greeke and Chaldee translate shall cleave unto him See this word in Gen. 4. 7. Vers. 21. out of all the tribes in Greeke from all the sonnes of Israel that is from the communion of the Church whereto hee addeth daily such as shall be saved Act. 2. 47. even as before in v. 20. the man was separated from communion with God So he threatneth against the false Prophets they shall not be in the secret of my people neither shall they be writtē in the writing of the house of Israel neither shal they enter into the land of Israel Ezek. 13. 9. And this is a separation unto evill or for his hurt as on the contrary the Levites were separated for their good when they were designed to stand before the LORD to minister unto him c. Deut. 10. 8. that is written in Chaldee that are written meaning all and every one Vers. 22. made it sicke in Greeke which he hath sent upon it God here signifieth such a certainty of his judgments as all peoples within the Church and without should be witnesses of them Vers. 23. and salt which maketh the land barren as saltnesse is used for barrennesse in Psal. 107. 34. So Abimelech sowed the city with salt which hee made utterly desolate Iudg. 9. 45. and the wicked man shall dwell in a salt land and not inhabited Ier. 17. 6. and of mytie places which should not be healed it is said they shall bee given to salt Ezek. 47. 11. any grasse or any herbe in Greeke any greene thing which phrase is used in Rev. 9. 4. This signified a spirituall barrennesse in mens hearts that they should not bringforth the fruits of the Spirit Heb. 6 7 8. overthrow of Sodom whereof see Gen. 19. 24 25. with the Annotations Zebojim by the letters Zebiim but read Zebojim as is noted on Gen. 14. 〈◊〉 in Greeke Sebocim These two cities were destroyed with Sodom and Gomorrhe and so another Prophet saith unto Israel How shall I make thee as Admah shall I set thee as Zebojim Hos. 11. 8. in his anger to their condemnation 2 Pet. 2. 6. he overthrew them and repented not Ier. 20. 16. Vers. 24. shall say every man to his neighbour as Ier. 22. 8. that is one to another Vers. 25. stroke Hebr. cut that is made with them which the Greeke translateth covenanted or disposed with their fathers For things done to the fathers are applied to the children see v. 14 15. The like speech is in 1 King 9. 8 9. they shall say Why hath Iehovah done thus unto this land and to this house And they shall answer Because they have forsaken Iehovah their God who brought forth their fathers out of the land of Egypt c. which another Prophet recordeth thus Because they have forsaken Iehovah the God of their fathers who brought them forth out of the land of Egypt 2 Chron. 7. 22. So in Ier. 22. 8 9. Vers. 26. other gods in Chaldee the idols of the peoples gods whom they knew not or gods which knew not them and he had not imparted that is and hee to wit any of those gods had not imparted or bestowed any good thing upon them Thus the Chaldee Paraphrast expounds it and they had not done good unto them and Ionathan in Tharg and they had not divided unto them Or it may be referred to the true God that he had not imparted that is taught them to have any part or fellowship with those gods or their services The Greeke translateth neither had hee distributed unto them And whereas it is said of the Sunne Moone and Stars that God hath imparted them unto all nations Deut. 4. 19. this here may aggravate their idolatry that not onely worshipped such but even the fictions also of the heathens gods which they never saw knew or had any manner of benefit by them whereby their sinne was the moreodious Vers. 27. every curse the Greeke paraphraseth according to all the curses of the covenant which are written in the booke of this Law The accomplishment of this was acknowledged by Daniel The curse is powred upon us and the oath that is written in the Law of Moses the servant of God because we have sinned against him Dan. 9. 11. c. Vers. 28. rooted them out or plucked them up which is contrary to planting Ier. 24. 6. and 42. 10. and 45. 4. Thus the Law of Moses leaveth sinners under the curse and rooted out of the Lords land but grace in Christ towards repentant and beleeving sinners planteth them upon the land and they shall no more be plucked up Amos. 9. 15. for they are kept by the power of God through faith unto salvation 1 Pet. 1. 5. and cast them or sent them in the Hebrew the word cast hath an extraordinary great letter to signifie the greatnesse of this punishment And Baal Hatturim noteth upon it there is a great Lamed and a want of Iod to teach that there is no casting away like that of the ten tribes Whereof see 2 King 17. 18 23. Vers. 29. The secret things belong or hidden things are to be left unto Iehovah This is to be understood generally of all secret things which God hath not revealed in his word as the times or seasons which the father hath put in his owne power Act. 1. 7. the day and houre of judgment Matt. 24. 36.
shall no service of idols be established before him Vers. 13. made him ride made Israel to conquer and triumph so riding is often used for conquecing and subduing as Psal. 45. 4. and 66. 12. Rev. 6. 2. and 19. 11. 14. high places of the earth or of the land to wit Canaany which they conquered and by the high places are meant the mountaines and high walled cities which they subdued Deut. 1. 28. A like promise is made in Esai 58. 14. I will cause thee to ride on the high places of the earth and in Deut. 33. 29. thou shalt tread upon their high places The Chaldee here translateth He placed them on the strong places of the earth and he did eat or that he might eat the Greeke saith he fed them with the fruits of the fields fruits or fruitfulnesses all things that grew in the fields honey out of the rocke that is honey of Bees nestling in rocks or honey fruits as dates and the like which grow on palme trees as oile on olive trees in rocky places that whereas rocks and stones are usually barren God made such places fruitfull to Israel even as he gave them water out of the rocks in the wildernesse Exod. 17. 6. Num. 20. 11. whereto this here also may have reference and meane waters sweet as honey and oile This honey and oile figured the heavenly graces which God bestoweth upon his Church in Christ who is likened to a Rocke 1 Cor. 10. 4. and which he would continue if men would hearken unto his Law Psal. 81. 14 17. and 119. 103. Song 4. 11. Vers. 14. Butter of kine or of the herd that is made of Cowes milke these things were a signe of the fruitfulnesse of the land as is observed by the Prophet Esai 7. 21 22. And as soft and smooth words are sometimes likened to butter and oile Psal. 55. 22. so here they figured the soft and comfortable words of grace wherwith God satiateth the soules of his people The Chaldee paraphraseth He gave them the spoiles of their kings and rulers with the riches of their great and strong men c. and so in Amos 4. 1. Princes of Samaria are called kine of Basan of the flocke of sheepe and goats Levit. 1. 10. for the food of them and of their houshold as Prov. 27. 27. fat of lambs that is fatted lambs rams c. of the breed of Basan Hebr. sonnes of Basan that is bred and fed on mount Basan which was a fertile place and good to nourish cattell Num. 32. 1. 3. 4. 33. fat of the kidnies of wheat that is fine flower of the kernels of wheat The flower which is the best and the principall is called the fat here and in Psal. 81. 17. and 147. 17. and the kernels are called kidnies because when they are full they resemble kidnies in shape bloud that is juice of the grape which is red coloured like bloud Hereupon Christ killing his enemies and having his cloths sprinkled with bloud is described like one treading grapes in the wine-fat Esai 63. 2 3. Rev. 14. 19 20. and 19. 13. And this sense the Chaldee keepeth here translating it the bloud of their mighty men shed like water But literally it is meant of the wine that was plentifull in the land of Canaan and spiritually of the heavenly graces wherewith Christ filleth his people Esai 55. 1. thou didst drinke he turneth his speech to Israel the Greeke for more plainenesse translateth as before they dranke pure wine or red wine as in Psal. 75. 8. and in Esai 27. 2. In that day sing yee unto her a vineyard of red wine and such was the best wine in that land the Greeke translateth it onely wine Thus Moses by honey oile butter milke fat flesh fine bread and wine seven things under which number all other are comprehended signifieth the manifold blessings which Israel enjoyed in their land Which was a figure unto them of the most fertile Kingdome of Christ and the heavenly comforts of his Word and Spirit wherewith he satisfieth his people And of these some are food for children to sucke as honey oile butter and milke Esai 7. 15 16. the rest are stronger meats for men so the faithfull have in their infancy easie instruction the sincere milke of the Word to grow thereby and in their ripe age the higher mysteries of the Gospell as 1 Pet. 2. 2. 1 Cor. 3. 1 2. Heb. 5. 12 13 14. Vers. 15. Iesurun or Ieshurun that is as the Chaldee explaines it Israel the Greeke Beloved so in Deut. 33. 5. 26. where the Chaldee againe translates it Israel the Greeke Beloved and in Esai 44. thou Iesurun whom I have chosen the Chaldee saith thou Israel the Greeke thou beloved Israel It hath the name of Iosher Righteousnesse as being a righteous people by calling having Lawes right and equall if they had walked in them Or it may be derived of Shor which is to Looke or See because this people saw the glory of God at the giving of the Law The same word Shor is also a Bullocke which some thinke Moses here alludeth unto as if Israel were wexed like a fat bullocke which kicked But the other places where this this word is used imply no such thing wexed fat in Chaldee waxed rich This was the occasion of their falling from God the prosperitie and blessings which they had in Canaan as is also shewed in Neh. 9. 25 26. They tooke strong cities and a fat land and possessed houses full of all goods Wells digged Vineyards and Oliveyards and fruit trees in abundance so they did eat were filled and became fat and delighted themselves in thy great goodnesse And they turned disobedient rebelled against thee and cast thy law behinde their backs c. The like complaint is in Ier. 5. 27 28. Though this may imply also the fatnesse of their heart whereof see Esay 6. 10. Matth. 1â— 15. kicked that is behaved themselves contemptuously and wexed wanton and it signifieth their contemptuous abuse of Gods holy ordinances as he complaineth of Priests Wherefore kicke yee at my sacifice and at mine offering which I have commanded c. 1 Sam. 2. 29. This word Paul seemeth to respect when he speaketh of such as tread under foot the Sonne of God Heb. 10. 29. thou art covered or thou hast covered thy selfe thy face or thine heart with fatnesse as is explained in Iob 15. 27. thus hee covereth his face with his fatnesse and maketh collops of fat on his flankes And in Psal. 17. 10. They are inclosed in their owne fat with their mouth they speake proudly and in Psal. 73. 7. Their eyes stand out with fatnesse he forsooke God in Chaldee he forsooke the service of God hee turneth his speech away from the people as they that would not heare and speaketh to heaven and earth for to witnesse as in vers 1. And this is the first part of their sinne to forsake the good God made him by
let him meaning God cover him so the Greeke translateth God overshadoweth him The word meaneth a covering or protection from evill as in Esay 4. 6. The Chaldee expoundeth it he shall be a shield over him all the day or every day in Greeke all daies that is continually and for ever his shoulders that is Benjamins by shoulders are meant the coasts of his land as Num. 34. 11. the shoulder of the sea of Chinnereth is the side or coast thereof So this is a prophesie that the temple wherein God dwelt amongst his people should be builded in Benjamins lot and in the head or chiefe citie which was Ierusalem he shall that is God shall dwell so the Chaldee translateth and in his land the divine Majestie shall dwell And when God had chosen mount Sion for his habitation he said This is my rest for ever here will I dwell Psal. 132. 14. Vers. 13. of Ioseph or unto Ioseph Hee is next blessed because the first birthright was derived unto him 1 Chron. 5. 2. And his posterity were many and great in Israel Ios. 17. 14 18. his land Iosephs inheritance in Canaan And as the Land which the Lord curseth yeeldeth not fruit or bringeth forth thornes and briars Gen. 4. 11 12. and 3. 17 18. so the land which hee blesseth bringeth forth much and good increase Psal. 65. 10 14. The Hebrewes say There was not of all the inheritance of the tribes a land so full of all good things as Iosephs was Sol. Iarchion Deut. 33. for the precious things or with dainty fruits Of this word see the Annotations on Gen. 24. 53. of the heavens which God by the influences and moisture of the heaven and aire causeth the land to bring forth And these were figures of spirituall blessings in heavenly things by Christ whereby the barren nature of man is made fruitfull for the dew or by the dew and raine which maketh the earth to fructifie So Isaac blessing Iakob said God give thee of the dew of the heavens Gen. 27. 28. On the contrary David said for a curse yee mountaines of Gilboa let there bee no dew neither let there be raine upon you 2 Sam. 1. 21. that coucheth beneath or that lieth under whence waters spring out of the earth so the Greeke translateth of the deepes of the fountaines beneath Likewise the Chaldee for the welling fountaines and deepes that proceed from the deepe places of the earth beneath See Gen. 7. 11. and Deut. 8. 7. This is another meane of fruitfulnesse as in Ezek. 31. 4. The waters made him great the deepe set him up on high with her rivers running about his plants And with this blessing Iakob blessed Ioseph in Gen. 49. 25. but Moses here inlargeth it Vers. 14. the revenues that is the fruits which by the warmth of the Sunne are brought forth It is said by the Hebrews that Iosephs land lay open to the Sunne which made the fruits sweet Sol. Iarchi on Deut. 33. the thrusting forth of the Moones that is fruits which every Moone thrusteth forth or causeth to grow every moneth for all fruits grew not at once in one moneth they gathered summer fruits in another Olives in the third Dates saith Chazkuni and Sol. Iarchi addeth There are some fruits which the Moone ripeneth as Cucumbers and Gourds As the Sunne by warmth so the Moone by moisture maketh the earth fruitfull Vers. 15. chiefe things Hebr. the head that is principall the Greeke translateth it the top of the mountaines There fruits are first ripe ancient mounts Hebr. mountaines of antiquity or of prioritie which were from the beginning so after hills of eternity that is everlasting hills which are so called because they are unmoveable and lasting have beene from the beginning and shall continue to the end of the world or because of their continuall fruitfulnesse So in Habak 3. 6. Compare this with Iakobs blessing Gen. 49. 26. Iosephs heritage in Canaan had many fertile mountaines and hills often mentioned as Mount Ephraim Iudg. 17. 1. the mountaines of Samaria Amos 3. 9. and 4. 1. and 6. 1. Vers. 16. the plenty thereof all creatures that fill the same Psal. 24. 1. the favourable acceptation or the good will favour The Greeke translateth and the things acceptable unto him that appeared in the Bramble-bush the Chaldee thus and the good will of him whose dwelling is in heaven and unto Moses he appeared in the Bramble-bush of him that dwelt or of my dweller that is of my God that dwelt in the bramble that is God w th appeared unto Moses there Ex. 3. 2. where the Angel Christ appeared unto him in a flame of fire out of the midst of a bramble-bush which burned but was not consumed a figure of Christs presence with his people in afflictions that they perish not in them let it that is let this blessing come or it shall come the Greeke saith let them come the Chaldee let all these things come and the originall word come implieth an abundant and speedy comming Compare Gen. 49. 26. from whence Moses taketh this blessing the crowne of the head whereby is meant an open apparant and plentifull powring out of these blessings as the like phrase is used also in curses Psal. 7. 17. the separated among his brethren or the Nazirite of his brethren meaning Ioseph who was separated and exempted to be a choise and chiefe man among his brethren as the Greeke translateth it the honoured or glorified among his brethren see the notes on Gen. 49. 26. So Chazkuni here explaineth it Ioseph that was prince of all his brethren Vers. 17. His glorie or Hee hath glory or beauty comelinesse like his first-borne bullocke The Chaldee expounds it The chiefe of his sonnes his glory c. And Chazkuni applieth it to Iosua The first King which the holy blessed God chose him of Iosephs seed was Iosua c. and a king is likened to a bullocke which is king of beasts hornes which signifie strength and glory and kingdome Psal. 75. 5 11. and 112. 9. and 89. 18. 25. Luk. 1. 69. whereupon hornes are used to denote kings Dan. 8. Revel 17. of an Vnicorne that is of Vnicornes the singular put for the plurall it is a beast which will not be tamed Iob 39. 9 10 11. See the notes on Num. 23. 22. push in Chaldee kill So in Psal. 44. 6. ends of the land or of the earth to wit the land of Canaan for Iosua with his hornes and armies conquered all that land and they the hornes formentioned So Chazkuni on this place saith the hornes are the ten thousands of Ephraim c. And here he giveth to Ephraim the yonger ten thousands to Manasseh the elder but thousands according to Iakobs prophesie that Ephraim should be greatest Gen. 48. 19. and so was his increase greater than his brothers in Num. 1. 33. 35. though in the last mustering of them and now when Moses blessed them the men of Manasseh were
many moe than of Ephraim Num. 26. 34. 37. See the notes on Gen. 48. 19. The ten thousands of Ephraim are referred to Iosua and his men that conquered Canaan the thousands of Manasses to Gedeon and his men Iudg. 7. by Sol. Iarchi on Deut. 33. Vers. 18. of Zabulon or to Zabulon and with him he joyneth Issachar his brother both sonnes of Lea as partner of his blessing So these two joyned in one and the foure next the sonnes of the handmaids are set and blessed together next after Ioseph And it is a tradition of the Hebrewes that these five Zabulon Gad Dan Naphtali and Aser were those five mentioned in Gen. 47. 2. when Ioseph tooke of his brethren five men and presented them before Pharaoh Sol. Iarchi on Deut. 33. and Thargum Ionathan on Gen. 47. 2. Rejoyce Zabulon that is God so blesse thee as thou maist have cause to rejoyce in thy prosperitie thy going out to trade in merchandise by shipping for Zabulon by Iakobs blessing was to dwell at the haven of the Seas c. Gen. 49. 13. so here Moses blesseth him with good successe in his traffique or going out to warres as Gen. 14. 8. 2 Sam. 11. 1. and so the Chaldee here expoundeth it in thy going out to warre against thine enemies And in Iudg. 5. 18. Zabulon is commended for jeoparding their lives unto the death in the high places of the field and Issachar to wit rejoyce thou also Issachar was elder brother to Zabulon Gen. 30. 18. 20. yet Iakob blessed Zabulon first Gen. 49. 13 14. and so doth Moses here and God in parting their inheritance preferreth Zabulon giving him the third lot and Issachar the fourth Ios. 19. 10. 17. in thy tents that is in thy dwelling at rest or tarrying at home for so the remaining in tents is opposed unto going forth to warres or traffique or hunting abroad Ios. 22. 4. Iudg. 7. 8. and 5. 24. Gen. 25. 27. And tent is often used for ones home house or citie as the tents of Iakob Mal. 2. 12. where the Chaldee translateth the cities of Iakob so these tents of Issachar meane his quiet life at home differing from Zabulons going abroad to trade Chazkuni on this place noteth that Issachars land was good to sow and hee sate in tents to keepe his fields and Moses prayeth that hee might prosper and rejoyce in his fields And so Iakob said unto him in Gen. 49. 14. couching betweene two bounds betweene the limits to keepe his fields The Chaldee translateth and Issachar in thy going to appoint the times of the solemne feasts in Israel having reference to that which is written in 1 Chron. 12. 32. of the sonnes of Issachar that had understanding for the times to know what Israel ought to doe c. which some of the Hebrewes understand of the times and seasons of the yeare new moones and feasts So Sol. Iarchi here expoundeth it and Issachar prosper in thy sitting in tents for the Law sitting and making intercalation of the years appointing the new moones as it is said in 1 Chron. 12. 32. And of the sonnes of Issachar that knew understanding for the times c. the heads of them were 200. they were heads of the Counsell imployed hereabouts c. Vers. 19. They shall call or let them call and so shew their thankfulnesse to God by inviting others to Gods house and shewing them a good example by their owne frequenting the Lords mountaine the mountaine mount Sion where Moses by the Spirit foresaw Gods Temple should be builded The Chaldee paraphraseth They shall gather the tribes of Israel to the mountaine of the house of the Sanctuarie Though by peoples the Gentiles also may be implied whom they having occasion to trade with should provoke to true religion as in Esai 2. 2 3. All nations shal flow unto it and many people shall goe and say Come yee and let us goe up to the mountaine of the house of the Lord c. of justice that is just righteous and acceptable sacrifices offered in faith according to Gods Law as the way of justice is a just and righteous way Matt. 21. 32. So David exhorteth Sacrifice yee the sacrifices of justice and trust unto Iehovah Psal. 4. 6. the abundance in Greeke the riches of the Sea which the Chaldee expoundeth they shall â—at the riches of the peoples taking seas figuratively for peoples as is often in the Prophets So in Esay 60. 5. 16. The abundance of the sea shall bee converted unto thee c. thou shalt also sucke the milke of the Gentiles treasures hid in the sand or hidden treasures of the sand The Greeke translateth the merchandise of the nations that dwell by the sea coast Vers. 20. inlargeth Gad this may be understood of Gads inheritance which the blessed God would inlarge as he promised Israel I will inlarge thy border Exod 34. 24. Or understood of his person and then his inlarging is his deliverance out of distresse as in Psal. 4. 2. thou hast inlarged mee when I was in distresse So it hath reference to Gads troubles prophesied in Gen. 49. 19. see the Annotations there and the historie of Gads inlargement by Iephthah in Iudg. 11. a couragious Lion see this word in Gen. 49. 9. There were of the Gadites in Davids time mighty warriers whose faces were like the faces of Lions and were as swift as the Roes upon the mountaines 1 Chron. 12. 8. the arme this noteth strength as the crowne of the head principalitie meaning that none should be so strong or excellent but Gad should overcome them The Greeke translateth hee shall breake the arme and the Ruler the Chaldee he shall kill rulers with kings This may have reference both to his warres in subduing the Canaanites going armed before his brethren Ios. 1. 12 13 14. and to that famous victorie which he got over the Hagarims 1 Chron. 5. 18 19 21 22. as also to the couragious acts of Iehu 1 King 9. and 10. chapters Vers. 21. he provided the first part for him or as the Greeke translateth he saw his first-fruits or he provided in the beginning at the first for himselfe Gad with Reuben saw the Land of Iazer and Gilead that it was a place for cattell and the sonnes of Gad and of Reuben asked of Moses and of the Princes that the land might be given them for a possession Num. 32. 1 5. It may also bee understood of the Lord that he provided this first portion for Gad or that Gad himselfe saw that is enjoyed as the Chaldee expoundeth it received his first part Sol. Iarchi openeth it thus Hee saw or provided to receive his portion in the land of Sihon and Ogh which was the first-fruits or beginning of subduing the land in a portion of the Law-giver the portion which God by Moses the Law-giver gave unto Gad Num. 32. 33. pretected or hidden covered sieled there in the fenced Cities they left their wives and children under Gods
protection whiles they went to warre before their brethren Num. 32. 26 34 35 c. Ios. 1. 14. he came that is Gad came with the heads that is the Princes and Captaines of the people with whom Gad went to warre Ios. 1. 14. and so it is a prophesie of a thing to come as already done Or he came to the heads to the Princes when hee desired to have that land given him Numb 32. 2. But the former seemeth fittest and so Sol. Iarchi explaineth it They went armed before them when they conquered the land justice that which was just and right in the Lords eyes and his judgements upon the Canaanites in destroying them so Iosua commendeth their obedience Ios. 22. 1 2 3. It may also have reference to other judgements as those executed by Iehu 2 King 9. and 10. and by Elias the Prophet upon Baals Priests 1 King 18. Vers. 22. Lions whelpe in Chaldee strong as a Lions whelpe In Gen. 49. 17. Iakob likened Dan to a Serpent for his subtill and secret undermining of his enemies Moses here likeneth him to a Lion which signified his strength and prowesse shewed when this tribe fought against Leshem and smote it with the edge of the sword Ios. 19. 47. Iud. 18. 27. 29. he shall leape or that leapeth referring it to the Lion leaping from mount Basan where Lions kept for Basan was not Dans possession but Manassehs Deut. 3. 13. Numb 32. 33. Ios. 13. 7 8 11. Chazkuni here saith because Basan was a place of Lions and wilde beasts he likeneth him to a Lion The Chaldee expoundeth it his land shall be watered with the rivers that run from Bashan Vers. 23. Naphtali in Greeke Nepthaleim He was Dans brother both of them borne of Bilbah Rachels handmaid but God and Aser were of Zilpha Leahs maid Moses keepeth not Iakobs order Gen. 49. in blessing the tribes satisfied with favourable acceptation in Greeke the satiety or abundance of acceptable things hee meaneth that the tribe of Naphtali should have in their land many good and acceptable fruits through Gods favour and blessing There also the light of Gods favour in Christ abundantly appeared Matth. 4. 13 15 16. and Capernaum in this tribe was Christs Citie Mar. 2. 1. Matth. 9. 1. wherein he did many mighty workes Matth. 11. 23. the blessing of Iehovah blessings given of him and as Chazkuni expoundeth it Whosoever commeth into his land and seeth the first ripe fruits shall blesse the Lord for them But the Greeke translateth let him be filled with blessing of or from the Lord. the sea this the Chaldee interpreteth the sea of Ginosar called in the new Testament the lake of Gennesaret Luke 5. 1. in Hebrew Chinnereth Numb 34. 11. Deut. 3. 17. R. Sol. Iarchi here saith The sea of Cinnereth fell to his portion Vers. 24. with sonnes or for sonnes for multitude of children the Chaldee saith with the blessing of sonnes as in Asers tribe there were now 53. thousand and foure hundred men of warre Num. 26. 47. let him be in Greeke he shall be acceptable to his brethren dipping in Greeke hee shall dip his foot in oile that is shall have plenty of oile that he may set his feet therein according to Iakobs blessing that his bread should be fat Genes 49. 20. Vers. 25. thy shooes that is the ground under thee shall have Mines of iron and brasse that thy feet may seeme to be shod with them This also may signifie his strength to tread downe his enemies as Christs feet were of fine brasse Rev. 1. 15. thy strength or thy old age The Hebrew Dobee here only used is in Greek translated strength and so the Chaldee expoundeth it as the dayes of thy youth thy strength The Latine version and others expound it old age so named of weaknesse meaning that his old age should be strong and lusty as the daies of his youth Others fame or report that as his daies were so his fame should be as long as he lived Chazkuni saith Daba is the same that Daab weaknesse or debility as Cebes is the same that Ceseb a Lambe and that it meaneth the daies of old age in which a man is weake as if he should say even in the time of their old age they shall be strong Vers. 26. Ieshurun that is O Israel see Deut. 32. 15. The Greeke translateth There is none like the God of the Beloved-one the Chaldee saith there is no God like the God of Israel This conclusion concerneth all the tribes of Israel in generall celebrating the glory and goodnesse of God communicated with his Church and their participation of his graces to their perpetuall happinesse rideth which is a signe of honour and of his speedy comming to helpe his people so in Psal. 68. 34. For which cause he is said also to ride upon the Cherub 2 Sam. 22. 11. and to ride upon his horses and chariots of salvation Hab. 3. 8. This was fulfilled in the warres against the Canaanites Ios. 10. 10 11 13. and before against the Egyptians Exod. 9. 23. and 14. 24 25. And Christ still rideth in heaven upon a white horse to conquer the enemies for his Churches sake Rev. 6. 2. and 19. 11 16. The Chaldee translateth whose habitation or divine majestie is in the heavens in thy helpe or for thy helpe in Greeke thine helper in his excellency or for his high majestie magnificence in Chaldee strength So in Psal. 68. 35. Gods works are for the manifestation of his excellent glory in the helpe and salvation of his people skies the highest heavens which the Greeke calleth the firmament the Chaldee the heavens of heavens Vers. 27. The God of antiquity that is the ancient or eternall God which the Chaldee interpreteth God that was from the beginning Hereupon David intituleth him the God that sitteth from antiquity or abideth of old Psal. 55. 20. and Asaph saith God is my King from antiquity Ps. 74. 12. And hee is before all things and by him all things consist Coloss. 1. 17. is thy mansion or will be thy habitation or prayer-wise be thy mansion that is thy protection as the Greeke translateth will protect thee So Moses saith Lord thou hast beene our mansion or habitation in every generation and generation Psal. 90. 1. Vnder this name Mansion all things needfull are implied both for life and salvation in this world and in that which is to come Iohn 14. 2. armes of eternitie that is eternall or everlasting armes or armes of the world Israel is protected under Gods everlasting armes or power God is their defence over and under his left hand is under the head of his Church and his right hand doth embrace her Song 2. 6. The Greeke translateth under the strength of the everlasting armes the Chaldee expoundeth it and by his Word the world was made Sol. Iarchi explaineth it thus and underneath his Mansion doe all strong armed dwell The armes of the world were Sihon and Ogh
and the Kings of Canaan which were the strength and power of the world c. but their strength was weakned before him But the armes of eternity are rather meant here of the armes of the eternall God who is most ancient without beginning and eternall without ending who saith I am the first and I am the last and besides me there is no God Esay 44. 6. destroy speaking to Israel whom he would enable to destroy their enemies the Greeke translateth Perish speaking to the enemy So God by Christ not onely preserveth his people from harme but destroyeth him that hath the power of death that is the devill Heb. 2. 14. and with him all other enemies perish Vers. 28. alone secure from enemies as Ier. 49. 31. or alone and shall not be reckoned among the nations as Num. 23. 9. This dwelling in safety had accomplishment under Christ of whom it is said In his dayes Iudah shall be saved and Israel shall dwell safely Ier. 23. 6. the fountaine that is the people which flow out of Iakob as out of a well or fountaine so that fountaine is here used for a river or streame issuing from a fountaine as in Psal. 104. 10. and waters often signifie peoples Rev. 17. 15. Thus David calleth them of the fountaine of Israel Psal. 68. 27. and Esaias saith which are come forth out of the waters of Iudah Esay 48. 1. The Hebrew word sometime signifieth a fountaine sometime an eye in which latter sense some interpret it here the eye of Iakob shall looke unto a land of corne c. his heavens the heaven or aire over the land of Israel shall drop down deaw whereby it shall be fruitfull Thus Moses confirmeth to Iakobs seed the blessing which Isaak gave unto Iakob Gen. 27. 28. Spiritually heavens signifie the ecclesiasticall estate Revel 4. 1. deaw and raine signifie heavenly doctrine as Deuter 32. 2. Vers. 29. who is like thee not any people So David said What one nation in the earth is like thy people like Israel 2 Sam. 7. 23. See also Deut. 4. 7. by Iehovah or in Iehovah that is Christ called Iehovah our righteousnesse Ier. 23. 6. shield of thy helpe that is thine helpfull shield which aideth thee against thine enemies the Chaldee saith strong for thine helpe the Greeke thy helper will shield or protect thee sword is thy excellency in Greeke thy glorie or boasting that thou maist truly glory in his sword not in thine own as the Church doth in Psa. 44. 4 7. they inherited not the land by their own sword and my sword shall not save me Christ appeared with a two-edged sword in his mouth Rev. 1. 16. and with a sword in his hand as Prince of the Lords host Ios. 5. 13 14. and the sword of the spirit is the word of God Ephes. 6. 17. shall falsly deny shall dissemble that they were thine enemies and faine to be friends for feare This David acknowledged the sonnes of the stranger falsly deny unto me Psal. 18. 45. The Greeke translateth shall lie unto thee Chazkuni explaineth it thus They that are enemies to thee in their heart shall falsly deny unto thee through feare shall shew themselves thy friends shall be obedient to doe thy pleasure And Sol. Iarchi giveth an example as the Gibeonites which said From a very farre countrey thy servants are come c. tread on their high places or on their heights in Greeke thou shalt ride upon their necke see a like phrase in Psal. 66. 12. The Chaldee expoundeth it thou shalt tread on the joynts of the neckes of their Kings which thing was fulfilled in Iosuahs time Ios. 10. 24 25. By heights or high places are meant all the high and fortified places wherein the enemies kept for their safety as mountaines high walled Cities c. as David when he was safe from his enemies rejoyceth that God had set him upon his high places 2 Sam. 22. 34. And as it is the glory of God that hee treadeth upon the high places of the earth Amos 4. 13. Mich. 1. 3. and upon the high places or heights of the sea Iob 9. 8. so he communicateth this glory to his people that should vanquish all their enemies as was also said in Deut. 32. 13. he made him ride on the high places of the earth And by the weapons of their war-fare which are mighty through God they pull downe strong holds and cast downe every high thing that exalteth it selfe against the knowledge of God 2 Cor. 10. 4 5. Death shall be swallowed up in victorie 1 Cor. 15. and Satan himselfe shall be trodden underneath their feet Rom. 16. CHAP. XXXIV 1 Moses from mount Nebo vieweth the land 5 He dieth there and is buried of God 7 His age and vigour when he died 8 The Israelites mourne for him thirty dayes 9 Ioshua succeedeth him 10 The praise of Moses ANd Moses went up from the plaines of Moab unto mount Nebo to the top of Pisgah which is over against Iericho and Iehovah caused him to see all the land from Gilead unto Dan. And all Naphtali and the land of Ephraim and Manasseh and all the land of Iudah unto the hindmost sea And the South and the plaine of the valley of Iericho the Citie of Palme-trees unto Zoar. And Iehovah said unto him This is the land which I sware unto Abraham unto Isaak and unto Iakob saying unto thy seed will I give it I have caused thee to see it with thine eyes but thou shalt not go over thither And Moses the servant of Iehovah died there in the land of Moab according to the mouth of Iehovah And he buried him in a valley in the land of Moab over against Beth-peor and no man knoweth of his Sepulchre unto this day And Moses was an hundred and twenty yeeres old when hee died his eye was not dimme nor his naturall moisture fled And the sonnes of Israel wept for Moses in the plaines of Moab thirty daies and the daies of weeping of mourning for Moses were ended And Ioshua the sonne of Nun was full of the Spirit of wisedome for Moses had laid his hands upon him the sonnes of Israel hearkened unto him and did as Iehovah commanded Moses And there arose not a Prophet since in Israel like Moses whom Iehovah knew face to face In all the signes and the wonders which Iehovah sent him to doe in the land of Egypt to Pharaoh and to all his servants and to all his land And in all the mighty hand and in all the great terrour which Moses did in the eyes of all Israel Annotations MOses went up as God commanded him Deu. 32. 49. plaines of Moab in the wildernesse where Israel pitched and where Moses had explained all this Law unto them See Num. 22. 1. Deut. 1. 1. 5. The Greeke retaineth the Hebrew name Araboth Moab mount Nebo or of Nebo that from thence hee might view the holy land as Iohn from an high mountaine was shewed
the holy Ierusalem Rev. 21. 10. and Ezekiel likewise before him Ezek. 40. 2. Nebo was the name of a mountaine and of a Citie by it which was given for a possession to the Reubenites Numb 32. 37 38. 1 Chron. 5. 3 8. Pisgah in Greeke Phasga in Chaldee Ramatha so named of the highnesse of it See Deut. 3. 27. Ierecho in Greeke Iericho a Citie within the land of Canaan which the Israelites first conquered by faith causing the wall to fall downe Ios 6. Heb. 11. 30. See after on vers 3. caused him to see as in vers 4. or shewed him as the Greeke translateth from Gilead in Greeke the land of Galaad But Galead was on the outside of Iordan and given to Reuben Gad and halfe Manasseh Deut. 3. 12. 13. being conquered by Moses himselfe so that there was no need to view that but from that Countrey forward hee viewed all the rest Therefore the Hebrewes expound the word Eth by Min From saying From Gilead which was on the outside of Iordan towards the Sunne rising where in Moses was standing unto Dan which is the border of the land of Israel as it is written from Dan even to Beersheba 1 Sam. 3. 20. Chazkuni on Deut. 34. Others referre it to a spirituall vision of things to be done after in this Countrey as Ionathan in his Thargum paraphraseth The Word of the Lord shewed him all the Mighties of the land the valiant acts which should be done by Iephthe of Gilead and the victories of Samson son of Manoah of the tribe of Dan. Likewise Sol. Iarchi expoundeth it He shewed him the sonnes of Dan committing idolatry as it is written in Iudg. 18. 30. and the sons of Dan set up the graven image and he shewod him Samson that should come out of him for a Saviour By Dan here we are to understand Leshem or Laish a Citie in the furthest part of the land Northward called also Dan Ios. 19. 47. Iudg. 18. 27 29. Vers. 2. all Naphthali in Greeke all the land of Nephthali which lay also Northward in Galilee Matth. 4. 15. of Ephraim and Manasseh meaning the halfe tribe of Manasseh that dwelt within lordan this was in the middest of the land in Samaria see Ios. 16. and 17. 7 11. of Iudah which was the Southerne part of the Countrey Ios. 15. 1. c. for the land was farre more long than broad and by naming these few chiefe countries he implieth all the rest with them These also in Thargum Ionathan and Sol. Iarchi are applied to the captaines of the house of Naphtali that were joyned with Barak and the Kings which Iosua the sonne of Nun of the tribe of Ephraim should kill and the valiant acts of Gedeon sonne of Ioash of the tribe of Manasseh and all the Kings of Israel and kingdome of the house of Iudah that should rule in the land untill the Sanctuary should be destroyed at the last the hindmost or utmost sea that is the maine sea which was the Westerne coast see the notes on Deut. 11. 24. Vers. 3. the south in Greeke the wildernesse the utmost Cities of the tribe of the sonnes of Iudah towards the coast of Edom described in Ios. 15. 21. c. So in Num. 34. 3. your south quarter shall be from the wildernesse of Zin along by the coast of Edom c. Thus Moses viewed the land after the order that Abraham did at the first see Genes 12. 6 7 8 9. with the Annotations there God here sheweth Moses all the kingdomes and glory of Canaan from an high mountaine for his comfort and strengthening of his faith who saw the promises a farre off saluted them and died as did his godly forefathers Heb. 11. 9. 13. On the contrary the Deviil taketh Christ up into an excceding high mountaine sheweth him all the kingdomes of the world and the glory of them to draw him if he had beene able from the faith and service of God unto the worship of Satan Matth. 4. 8 9. the plaine of the valley of Iericho in Greeke the regions about Iericho this last part which Moses viewed was the first which the Israeliees possessed Ios. 2. 1. and 3. 16. and 4. 13 19. Sol. Iarchi here saith God shewed to Moses Solomon casting the vessels of the sanctuary as it is said In the plaine of Iordan did the King cast them 2 Chron. 4. 17. Citie of palme-trees so Iericho is called here and in 2 Chron. 28. 15. Iudg. 1. 16. and 3. 13. and of them and other fragrant fruits there growing as Balsam and the like the Citie had the name Ierecho by interpretation Odoriferous or Fragrant unto Zoar in Greeke Segor Thus the last part which Moses viewed was both neerest unto him and the pleasantest of all the land of Canaan for all the plaine of Iordan was well watered it was as the garden of the Lord Gen. 13. 10. Vers. 4. I sware that is I promised by oath see Gen. 12. 7. and 22. 16 17. Psal. 105. 9 10 11. thy seed in Greeke your seed in Chaldee thy sonnes caused thee to see in Greeke I have shewed it to thine eyes This view was by the marvellous worke and grace of God towards his servant that in one place and time hee should behold so large a Countrey and in it by the eye of his spirit so many mysteries as in that holy-land so called in Zuch 2. 12. were comprehended and it being the land of Immanuel or of Christ Esa. 8. 8. the beholding thereof was the beholding of the blessings to be enjoyed by Christ Iesus unto whō Moses and his Law is a Schoolemaster Gal. 3. 24. not goe over to wit over the river Iordan because Moses had not beleeved to sanctifie the Lord in the eyes of the sonnes of Israel Numb 20. 12. And as hee and others could not enter into the good land because of their unbeleefe Heb. 3. 19. so all that are of the workes of the Law and not of the saith of Christ though they may behold the blessing a farre off yet shall they not enter in to enjoy the same Gal. 3. 9 12. Rom. 9. 31. 32. Vers. 5. servant so he is often called even of God himselfe Ios. 1. 2. and in the new Testament as Rev. 15. 3. the song of Moses the servant of God This title he had in respect of his office being governour of Israel as David also had in Psal. 18. 1. and 36. 1. See Numb 12. died there in the mountaine Deut. 32. 50. as Aaron died on the top of mount Hor Num. 20. 28. In that the death of Moses immediatly followed after his viewing of the promised land it foreshewed the end and abrogation of Moses Law when men are come to the Gospell of Christ for after that Faith is come we are no longer under the Schoolemaster Gal. 3. 25. The Law hath dominion over a man as long as he liveth for the woman which hath an husband is bound by the Law to
If then the whole tenour of that Revelation be to prophesie of matters from former types and predictions it is consonant and proportionable that the like is done in Revel 21. 2. And that 21. Chapter foretelling the restauration of the Church after the fall of Antichrist and withall as the best Expositors have opened it of the calling againe of the Iewes according to the prophesies of old and of our Apostle in Rom. 11. it is not likely but the holy Ghost who throughout those visions and in matters concerning the Gentiles alludeth to the old Testament would much rather doe the like where he prophesieth of the Iewes 3. Many particulars in that Chapter confirme this as when the Church is called by the 〈◊〉 name Ierusalem Revel 21. vers 2 10. and the Tabernacle of God vers 3. when expresse mention is made of the names of the 〈◊〉 tribes of Israel to be at the twelve gates v. 12. when the Citie is measured according to the visions of old Ezek. 40. 3. with a reed ver 1â— when God and the Lambe are called the Temple of it vers 22. and sundry the like 4. It will not be denied I suppose by men of under standing which compare the Scriptures that these last visions of Iohn have reference in many things to the last visions of Ezekiel As the gates of the Citie have their names of the tribes of Israel which there are expressed one of Reuben one of Iudah one of Levi c. 〈◊〉 48. 31 c. so the gates of this C 〈…〉 which Iohn saw have at them the names of the twelve tribes of the sonnes of Israel Rev. 21. 12. There waters issue out of Gods house Ezek. 47. 〈◊〉 so here is a pure river of water of liâ—e Rev. 22 1. There trees grow by the river Ezek. 47. 12. here the tree of life Rev. 22. 2. with other things concordant So that the state of the Church there being described from Israel and the possession of the tribes by name Ezek. 48. yeeldeth strong probability of the like allusions here and consequently of the twelve precious stones to the stones of the tribes which are no where named but by Moses in Exodus 5. And this the rather because as Aarons ornaments were for glory and beauty Exod. 28. 2. so these stones are for garnishment to the foundations of the walls of the Citie Rev. 21. 19. And the Tabernacle of Moses was walled as we may say with the twelve Tribes which compassed it in a square Numb 2. Now seeing the Saints are compared to precious stones Lam. 4. 1 2 7. 1 Pet. 2. 5. unto what company rather than to the twelve tribes described by their precious stones in Aarons Ephod may we thinke hath the Lord reference in Rev. 21. 6. Againe seeing the names of the Lambes twelve Apostles are in the foundations of this wall Rev. 21. 14. which Apostles are answer able to the twelve Patriarchs of the tribes both in number so noted by the Spirit of God v. 12. 14. and in propagation of the Church spiritually by the Gospel 1 Cor. 4. 15. Gal. 4. 19. 3 Ioh. v. 4. as the Patriarchs were fathers of the ancient Church both in the flesh and in the Lord and in government as the other governed the Tribes Psal. 45. 16. Matth. 19. 28. 1 Cor. 4. 19 21. besides other things wherein they may be compared it seemeth most fit and according to the things both in this Chapter whole Booke that the precious stones by which these twelve foundations are described should be answerable to the twelve precious stones whereon the names of the Patriarchs were graved Exod. 28. for there is no place else in the Scripture whereto they can have reference 7. Moreover there is in the Prophets another name of the Adamant or Diamond called in Hebrew Shamir which is noted of the Holy Ghost to be hard even harder than flint Zach. 7. 12. Ezek. 3. 9. and to be of use for graving Ier. 17. 1. so that the speciall things which mine Opposite observeth from Plinie an heathen writer of the nature of the Adamant are by the testimony of God found in this Shamir And it is translated the Adamant by consent of the most Interpreters both old and new and by the Greeke version in Ier. 17. 1. that if the voices of learned men may end this controversie there be as many or moe for Shamir to be the Adamant than can I suppose be brought for Iahalom And the same Prophet which useth Shamir for the Adamant when he hath reference to the stones on the Ephod retaineth the names in Exodus the Iahalom among them Ezek. 3. 9. and 28. 13. Wherefore if Shamir be the Hebrew name of the Adamant the stone Iabalâ—m in Exo. 28. may well be another than it and if another where may we safer seeke it than in Rev. 21. for the reasons before shewed That which is alleaged for the contrary from the notation of the word Iahalom and consent of many Interpreters and the like hath I confesse probability and were it not for the causes above shewed I would thinke it to be the Adamant though the notation likewise of Shamir and agreement of Interpreters may also perswade it to be the Adamant and for Plinies testimony of the Adamants that they are desired of engravers it accordeth to this Shamir as we may learne of the Prophet Ier. 17. 1. And for the price of the Adamant above the Sardonyx or any gem or other humane things as the same Plinie reporteth it will not though so it be end this question seeing it is not necessary to conclude that God would chuse the most precious thing to signifie grace in men which have it but in part especially seeing hee putteth this stone not in the first but in the sixt place as the Iahalom is ordered in Exo. 28. 18. Yea it is plainly without likelihood that God would impart the most precious thing among the Patriarchs and take it away from among the Apostles for it is sure no Adamant is to be found in Rev. 21. This were to preferre the old Tehament before the New the Law before the Gospel Moses before Christ contrary to the Apostles doctrine in 2 Cor. 3. and to make the holy Ierusalem the Bride the Lambs wife which is said to have the glory of God and her wals garnished with all manner of precious stones and many other like excellencies Revel 21. 9 10 19. c. to be inferiour in glory to Moses Sanctuary and the earthly Ierusalem and those that ministred in the same which a man of sound judgement will not easily beleeve And whatsoever Plinie saith of the preciousnesse of the Adamant we are assured from God that the Sardonix is precious Revel 21. 19 20. and Plinie himselfe confirmeth it by the example of the Tyrant Polycrates who so greatly esteemed the Sardonix in his Ring that he valued the losse thereof with all his wealth and felicity which he
Chaldee saith For hee shall see wicked wise men that die the second death and are adjudged to Gehenna unconstant foole and brutish these two names are often joyned together as Psal. 92. 7. and 94. 8. the one noting ficklenesse and mutabilitie called Cesil which is both the name of a foole and of a starre that causeth change of weather and tempests whereupon Solomon speaketh of the restlesnesse of this kind of folly Eccles 7. 27. and of the tumultuousnesse and light behaviour of such fooles as having their eyes wandring unto the ends of the earth Prov. 9. 13. and 17. 24. the other noting want of discretion at brute beasts led with sensuality and carried with ardent furious affections 2 Pet. 2. 12. Iude 10. See Psal. 73. 22. Vers. 12. Their inward thought or their meaning purpose This word signifieth the nearest and most secret thought or purpose the heart See Psal. 5. 10. and 55. 5. and 64. 7. their houses for ever to wit shall continue by houses meaning their children or posteritie as Psal. 115. 12. which they that want are said to be barren of house Psal. 113. 9. they proclaime their names on lands or they call lands their lands as the Greeke explaineth it by their owne names As the land of Canaan of Mitsraim that is Aegypt of Asshur c. So Absalom called his pillar by his owne name 2 Sam. 18. 18. Cain his citie by his sonnes name Gen. 4. 17 thus thinking to make their memorie everlasting Or they proclaime their names seeking to be famous thorowout the lands or countries The Chaldee expoundeth it they were proud and got themselves an evill name on earth Vers. 13. But man or And Adam and this may be minded both for the first man Adam who continued not in his dignity so for all his children as the Chaldee saith And the sonne of man a sinner abideth not in honor in honor being in honour dignitie or estimation not lodge a night or not continue The word though it properly signifieth a nights lodging or abiding Gen. 28. 11. Exod. 23. 18. yet is used also for longer continuance Psal. 25. 13. and 55. 8. Zach. 5. 4. The Greeke translateth understandeth not as the Hebrew also is in vers 21. are silenced that is are cut off die or perish the Greeke translateth are like unto them The Hebrew word signifieth silence or stilnesse not onely in speech but in motion as the Sunne was still or silent when it moved not Ios. 10. 12 13. and people destroyed are said to bee silenced Isa. 15. 1. and the grave or death is called silence Psal. 115. 17. and things without life are in the Hebrew phrase dumbe or silent Hab. 2. 19. Exod. 15. 16. Vers. 14. unconstant folly to them that is is their folly or a constant hope to them that is is their confidence The originall word hath contrary significations unconstant folly Eccles. 7. 27. and constant hope Psal. 78. 7. Iob. 31. 24. both wayes it may here be taken confident hope in their owne conceit but indeed folly The Greeke turneth it a seandall or stumbling blocke to them and their posteritie or yet those after them their successors their mouth that is their words doctrine counsell precepts The mouth is figuratively used for whatsoever commeth out of the same as word or commandement 1 Sam. 12. 15. Iob 39. 30. Num. 9. 20. Deut. 1. 26. Mat. 18. 16. Luke 19. 22. The Chaldee here differeth much saying This their way occasioneth folly to them and in their end with their mouth they shall manifest their sinnes to the world that is to come Vers. 15. they are put or laid or they put that is men put them An Hebrew phrase as Luke 12. 20. they shall fetch away thy soule that is it shall bee fetched away The like is often used Psal. 105. 28. and 141. 6. The Hebrew Text it selfe sometime explaineth this as they had anointed David 2 Sam. 5. 17. that is David was anointed 1 Chron. 14. 8. Howbeit the Chaldee taketh it actively saying Like sheepe they put the just to death and kill them and crush the Saints c. in hell into a ditch to the lowest grave or state of death called Sheol See the notes on Ps. 16. 10. death shall feed them as a shepherd shall feed and rule them as Psal. 78. 72. or death shall feed on them to devour them as Ier. 50. 19. at the morning the last day of judgement for then all that sleepe in the dust of the earth shall awake and rise and the new day of eternall life shall begin their forme their figure shape or image with all their beauty and proportion or their rocke that is their strength or as the Greeke saith their helpe that wherein they trust in Chaldee their bodie The Hebrew Tsur is usually a rocke here it seemeth to be all one with Tsurah a forme or figure and this is confirmed by the writing for though by the vowels and reading it is Tsur yet by the letters it is Tsir which is an image Isa. 45. 16. And Tsurum is for Tsuratham as tebunam is for tebunatham in Hos. 13. 2. weare away in hell or wax old in the grave understanding the word in which is expressed in the Greeke or without it thus Hell the grave shall weare away shall consume their forme The Hebrew leballoth being indefinite to weare out with age is here of like signification as that which went before shall have rule The like Hebraisme is in Ier. 14. 5. Zach. 12. 10. and 3. 4. See also Psal. 65. 11. and 56. 14. and by this their affliction in hell is meant as that which one Prophet calleth wearing out or wasting 1 Chron. 17. 9. another calleth afflicting 2 Sam. 7. 10. from his dwelling place that is every of them comming from or being thrust out of his dwelling or home as the Greeke saith they are thrust from their glorie It may also be Englished for his dwelling place and so the Chaldee understood it saying Therefore their bodies shall wax old in Gehenna because they stretched out their hand and destroyed the dwelling place of the house of his divine Majestie Vers. 16. from the hand of hell that is from the power of the grave death and damnation So of all the faithfull he saith I will redeeme them from the hand of hell Hos. 13. 14. but so can no man redeeme himselfe Psal. 89. 49. Hand is put for power as Ps. 22. 21. And this is meant of the resurrection and redemption of body and soule from damnation by Christ. for he will receive me or when he shall receive or take me meaning up into heaven where God himselfe is 1 Thess. 4. 14. Ioh. 14. 3. This manner of speech is used in Gen. 5. 24. Henoch was no more for God received him The Chaldee explaineth this verse thus But God will redeem my soule from Gehenna for be will teach me his Law and will lead me to his portion in the
to us Vers. 4. the land quake that is change the state thereof as Hag. 2. 7. compared with Hebr. 12. 26 27 28. also Ezek. 31. 16. This land the Chaldee expoundeth the land of Israel rive it as at earthquakes rifis and chinkes appeare This word is not else-whereused in Scripture heale that is repaire See the like phrase 2 Chron. 7. 14. Vers. 5. astonishing horrour or reeling giddinesse meaning they were drunken with afflictions which caused horrour as drunkennesse with wine causeth giddinesse This word is also used Esay 51. 17 20 21 22. Vers. 6. a banner or ensigne This word is applied to the flagge or ensigne of the Gospell Esay 11. 12. and 49. 22. and 62. 10. here to David and his victory to be high displayed or to use for a banner which hath the name of lifting high the certaine truth of thy promises Vers. 7. answer me or us me and my people The Hebrew hath both readings The Chaldee explaineth it Receive my prayer Vers. 8. shall divide this meaneth a full possession after conquest Ios. 1. 6. and 13. 7. Shechem a citie in the tribe of Ephraim not far from Samaria Gen. 33. 18. Ios. 20. 7. Succoth a citie in the tribe of Gad beyond the river Iarden Ios. 13. 27. Vers. 9. Gilead and Manasseh These were the utmost borders of the land of Canaan without Iarden which howsoever for a time they resisted David and clave to Ishbosheth Sauls son 2 Sam. 2. 8 9. c. yet were by Gods promise to be subjected unto David strength of my head that is my hornes wherewith I shall smite the people together according to that promised blessing Deut. 33. 17. or by head may be meant headship kingdom or principalitie law-giver or statute-maker a title of authoritie therefore the Greeke translateth here King This also accordeth to the promise made to Iudah Gen. 49. 10. 1 Chron. 5. 2. Vers. 10. Moab the land or people of the Moabites neare to the land of Israel these were the posterity of Lot Abrahams nephew begotten by Lot in his drunkennesse of his own daughters Gen. 19. 33 36 37. they had now forsaken the true God and worshipped Baal-pehor and Chemosh Numb 25. 1 3. and 21. 29. were enemies to Israel Numb 22. Iudg. 3. 12. and subdued by David 2 Sam. 8. 2. washing pot that is used for base services as a vessell to wash my feet in over Aedom shall I cast my shooe that is I shall walke thorow possesse and tread downe the land of Aedom or Idumea whose inhabitants were Aedomites the posteritie of Aedom that is Esau the elder brother of Iakob who prophanely selling his birth-right for a messe of red pottage called in Hebrew Adom had his name therefore Aedom to the perpetuall shame of him and his seed Gen. 25. 30. and 36. 8 9. Heb 12. 16. as Jakob by faith obtained the glorious name of Israel see Psal. 14. 7. Palestina shout thou for this in Psal. 108. 10. it is said over Palestina I will shout So here it seemeth to be spoken in mockage intimating that howsoever the Philistims dominiered and triumphed for a while as appeareth Judg. 10. 7. and 13. 1. 1 Sam. 4. 10. and 31. 1. yet should they by David be subdued as came to passe 2 Sam. 8. 1. Therefore the Greeke turneth it the aliens are subject to me the Chaldee thus concerning the Philistines shout and be strong O congregation of Israel Palestina called in Hebrew Pelesheth was a part of the land of Canaan westward by the sea inhabited by the Philistims which came of the Casluhims nephewes of Mizraim the sonne of Cham the sonne of Noah Gen. 10. 14. These with the Caphtorims first inhabited Caphtor from thence came to Palestina Amos 9. 7. where they drove out the Avims the ancient inhabitants of the land and dwelt in their stead Deut. 2. 23. And this seemeth to be the reason why usually the Philistims are called in Greeke Allophyloi Aliens of another tribe or nation because they were not the first naturall inhabitants Vers. 11. Who will lead it is a kinde of wish as Psal. 14. 7. yet implying also some difficultie as the next verse here sheweth of strong defence that is defenced or fortified see Ps. 31. 22. This may be meant generally of all strong cities that resisted David or specially of Rabbah the chiefe citie of the Ammonites whereof see 2 Sam. 12. 26 29 c. Vers. 13. from distresse or from the distresser the adversary for vaine Hebr. and vaine but and is often used for because or for as 2 Sam. 22. 28. with Psal. 18. 28. so Isa. 64. 5. Vers. 14. doe valiantnesse or valour that is valiant acts according to the prophesie Num. 24. 19. or make a power that is gather an armie as the phrase is used 1 Sam. 14. 48. and in Ezek. 28. 4. it is used for gathering of wealth See the Notes on Psal. 18. 33. will tread downe in Greeke will set at nought or contemne PSAL. LXI David flieth to God upon his former experience 5 He voweth perpetuall service unto him because of his promises To the Master of the Musicke upon Neginath a Psalme of David HEare thou O God my shouting attend to my prayer From the end of the land unto thee do I call when my heart is overwhelmed lead thou me unto the rock that is higher than I. For thou hast beene a safe hope to me a tower of strength from the face of the enemie I will so journe in thy tent for ever I will hope for safetie in the secret of thy wings Selah For thou O God hast heard my vowes hast given inheritance to them that feare thy name Thou wilt adde daies unto the daies of the King his yeares shall be as generation and generation He shall sit for ever before God prepare thou mercy truth which may keep him So will I sing Psalme to thy name unto perpetuity that I may pay my vowes day by day Annotations VPon Neginath or with neginath that is the playing on the strings of the instrument meaning that this Psalme was to be sung with musick of stringed instruments See Psal. 4. 1. Vers. 3. end of the land the utmost border of the land of Canaan where David sometime was driven to abide 2 Sam. 17. 24. or end of the earth is overwhelmed or covered over to wit with griefe as the Greeke explaineth it whereby it fainteth opprest with sorrow So Psal. 102. 1. and 77. 4. and 107. 5. and 142. 4. lead thou or thou wilt lead a speech of faith from former deliverances as the next verse sheweth higher than I which I cannot get up on unlesse thou lead me Vers. 4. a safe hope or shrowding place where he hoped for and had found safe shelter Vers. 5. I will sojourne or shall abide See Psal. 15. 1. in the secret or the hiding place called else-where the shadow of his wings Psal. 36. 8. and 63. 8. See Psal. 91. 1 4.
workes and whored by their practises And the anger of Iehovah was kindled against his people and hee abhorred his inheritance And hee gave them into the hand of the heathens and their haters ruled over them And their enemies oppressed them and they were humbled under their hand Many times did hee deliver them and they bitterly provoked by their counsell and were brought downe by their iniquitie Yet he saw when distresse was on them when he heard their cry And he remembred toward them his covenant and repented according to the multitude of his mercies And gave them to tender mercies before all that led them captives Save thou us Iehovah our God and gather us from the heathens for to confesse unto the Name of thine holinesse to glory in thy praise Blessed bee Iehovah God of Israel from eternitie and unto eternitie and let all the people say Amen Halelu-jah Annotations THe powers that is the powerfull workes such as after follow verse 8 c. Thus also were Christs miracles named Mat. 11. 20 21. So after praise for praise-worthy acts cause to heareâ—â— that is sound forth or display so as it may bee heard so Psal. 26. 7. Vers. 4. visit mee that is come and bestow thy salvation helpe or deliverance upon mee See Psalme 8. 5. and compare herewith Luke 1. 68 69. Vers. 5. To see That I may see or enjoy See the Notes on Psal. 27. 4. to glory or boast joyfully see Psal. 34. 3. thy inheritance that is the people whom thou inheritest see Psal. 28. 9. Vers. 6. sinned with our fathers This confession agreeth with the law Leviticus 26. 40. and with the practises of other godly Ieremy 3. 25. Dan. 9. 5. Vers. 7. turned rebellious the Greeke salth provoked to bitteruesses see Psal. 5. 11. By the red sea the Israelites distrusted God and murmured against Moses Exod. 14. 11 12. yet there he saved them vers 15. 16 c. thered Sea so the new Testament calleth it in Greeke Heb. 11. 29. but the Hebrew is the sea Suph that is the sea of sedge or sea weeds which grew therein Vers. 9. 〈◊〉 rebâ—â—ked that is powerfully repressed the waves c. See the like Nahum 1. 4. Isa. 50. 2. Mat. 8. 26. Psal. 18. 16. in the deeps Israel went in the bottome of the red sea on dry ground the deepe waters being as walls on each hand of them Exod. 14. 21 22 29 See also Isa. 63. 11 12 13. Vers. 10. the hater Pharaoh and his host that pursued them Exod. 14. 23 24 30. Vers. 12. they sang as is expressed Exod. 15. Vers. 14. with lust that is greedily even weeping for desire of flesh to eat and loathing Manna Numb 11. 4. 6. Vers. 15. leannesse a sudden plague whereby the soules or lives of the fatrest of them were taken away see Psal. 78. 30 31. also Isa. 10. 16. Vers. 16. the holy one sanctified of the Lord to the worke of the Priesthood Exodus 29. 44. Levit. 8. 12 c. which Korah with other Levites envied opposing their own holinesse Num. 16. 1 3 5. Vers. 17. Dathan and Abiram princes with their families and all their goods went downe alive into hell Numb 16. 32 33. Vers. 18. the wicked 2â—0 men that would burne incense to the Lord were burnt with fire from the Lord Numbers 16. 35. Korach was the chiefe of them Vers. 19. in Hereb a mount in the wildernesse called the mountaine of God Exod. 3. 1. 1 King 19. 8. for there God gave his Law and made a covenant with them Deut. 4. 10. and 5. 2. but while Moses was with God on the Mount they made themselves a god of gold Deuteronomy 9. 8 9 12. Exodus 32. 1 4 31. It was called also Sinai Psalme 68. 9. of bushes that there grew and Horeb of the drinesse for it was a waterlesse desart Deut. 8. 15. Vers. 20. their glorie that is their God so Ier. 2. 11. Thus did they like the heathens Rom. 1. 23. for me â—patterne structure or type as the Apostle calleth it in Greeke Heb. 8. 5. from Exodus 25. 40. Vers. 23. to abolish or that hee would destroy them and put out their name from under Heaven as is expressed Deut. 9. 13 14. in the breach in the gap which their sinne had opened for God as an enemy to enter and destroy them A similitude taken from warre when by a breach in the wall the enemy entreth the citie so Ezek. 13. 5. and 22. 30. But Moses earnest prayer stopped this breach Exodus 32. 11 14. destroying Heb. corrupting that is consuming them See Psal. 57. 1. Vers. 24. land of desire the pleasant land of Canaan which was to be desired for the pleasures and profits of it above all other Countries Ezek. 20. 6. Deut. 11. 11 22. This land they through unbeleefe refused to take possession of Num. 14. 1 2 3 c. Heb. 3. 19. So meat of desire is daintie meat Iob 33. 20. Vers. 26. his hand that is sware as the Chaldee explaineth for so lifting up the hand often signifieth as Gen. 14. 22. Rev. 10. 5 6. Deut. 32. 40. Nehem. 9. 15. How God sware against this people see Numbers 14. 21 23. Psalme 95. 11. Vers. 27. to fanne that is scatter see Psal. 44. 12. Ezek. 20. 23. Vers. 28. were joined or coupled yoked unequally with infidels which the Apostle forbiddeth 2 Cor. 6. 14. Baal-pehor the God of Moab and Madian to whom by Balaams counsell Israel joyned Numb 25. 3. and 31. 16. Revel 2. 14. Baal signifieth a Lord master husband or patron Pehor was the name of a mountaine where this god was worshipped and had a temple called Beth-pehor Numb 23. 28. Deut. 3. 29. Baal was a common name whereby the heathens called their gods 2 King 1. 2. Iudg. 8. 33. and so Israel also called the true God Hos. 2. 16. but for the shamefull abuse of Gods worship the Scriptures turne Baal a Lord into bosheth a shame as Ierub-besheth 2 Sam. 11. 21. for Ierub-baal or Gedeon Iudg. 8. 35. and 9. 1. Ish-bosheth 2 Sam. 2. 10. or Esh-baal 1 Chron. 8. 33. Mephi-bosheth 2 Sam. 9. 10. or Merib-baal 1 Chron. 8. 34. So the Greeke in 1 King 18. 25. for Baal hath Aischunes that is Shame Hereupon the Prophet saith they went to Baal-pehor and separated themselves unto that Shame Bosheth Hos. 9. 10. and so Ieremy calleth the Idols Shame or Confusion Ier. 3. 24. and 11. 13. the dead idols that have no life or breath and so are opposed to the living God Ier. 10. 5 10. 1 Thes. 1. 9. Vers. 29. brake in with violence killing 24. thousand men Numb 25. 9. Vers. 30. Phineas nephew of Aaron the Priest he being zealous for the Lord thrust thorow with a speare Zimri and Cozbi that wrought abomination Numb 25. 7 8 c. Vers. 31. for justice for a just action though done without ordinary authority and God rewarded him for it Numb 25. 11 12 13. Vers. 32. Meribah
not onely the antiquitie of Chebron but by consequence the goodnesse of the land For the Anakims which reigned over all seated themselves in the best places Sol. Iatchi saith It may be that C ham builded Chebron for his younger son Canaan before he builded Zoan for Mizraim his elder son c. Of all countries none excelled Egypt as it is written Like the garden of the Lord like the land of Egypt Gen. 13. 10. And Zoan was the most excellent in the land of Egypt for there the kings dwelt as it is written For his Princes were at Zoan Esai 30. 4. but Chebron was seven time better than it Verse 23. bourne or vallie brooke The Hebrew Nachal signifieth both a valley Gen. 26. 17. 19. and a river or brooke running in a valley our English word bourne answereth to them both Esh 〈…〉 signifieth a cluster and of the Israelites cutting of the cluster this place had the name for a memoriall vers 24. The Greeke translateth it the vallie of the cluster This place is reported to have beene in the tribe of Dan within a little of the vallie Sorck mentioned in Iudg. 16 4. a branch to wit of a vine and one cluster of grapes upon it as the Greeke version saith and so Iarchi explaineth it a branch of a vine and a cluster of grapes hanging upon it on a staffe or on a barre the Greeke translateth on barres or leavers and omitteth the words following by two which seemeth to favour the exposition that Chazkuni giveth here they bare it on a barre of the branch with two other barres But the more simple and plaine meaning is set downe in Targum Ionathan thus on a barre on the shoulders of two of them Vers. 25. at the end of 40. dayes in Greeke after 40. dayes In Targum Ionathan there is added in the moneth of Ab which wee call Iuly at the end of 40. dayes And Chazkuni explaineth it further that they began on the 29. of Sivan which we name May and ended on the eighth of Ab or Iuly So many dayes our Lord Christ after his resurrection viewed his disciples being seene of them 40. dayes Act. 1. 3. And according to this number of daies the Israelites had yeares allotted them to wander and perish in the wildernesse because they beleeved not God but refused to goe into the good land proffered them Numb 14. 33. 34. Of the mysterie in this number 40. see more in the notes on Deut. 25. 3. Verse 26. to Kadesh called also Kadesh 〈◊〉 Deut. 1. 19. There was a citie of the Edomite called Kadesh Num. 20. 16. whereupon the widernesse by it was called also Kadesh Psal. 29. 〈◊〉 and the same was called the wildernesse of Zin Num. 33. 36. Chazkuni here saith The wildernesse of Pharan and the wildernesse of Zin and Hazeroth and Kadesh barnea and Rithmah Num. 33. 18. were one neare to another This Kadesh in Greeke Kades The Chaldee nameth Rekam Verse 27. they told him to wit Moses in the hearing of all the congregation and honey that is with all good things see the notes on Exod. 3. 8. Thus they acknowledged the truth of Gods promises they said It is a good land which the Lord our God doth give unto us Deut. 1. 25. Verse 28. Neverthelesse or But that This latter part of the speech was from the ten spies not from Caleb or Iosua who here take occasion to terrifie the people from going to possesse the land Deut. 1. 28. fenced with strong holds high walls and munition the Greeke expresseth it by two words fenced walled in Deut. 1. 28. and 9. 1. it is said fenced up to heaven and in Deut. 3. 5. fenced with high walls gates and barres children of Anak in Greeke the generation of Enak in Chaldee sonnes of the Giant so in Deut. 1. 28. the Greeke translateth them sonnes of the Giants see before on vers 20. Of these there went a proverbe Who can stand before the sons of Anak Deut. 9. 2. And of this the Greekes borrowed the word Anakes to signifie Kings and by interpretation Anak signifieth a chaine Prov. 1. 9. which is an ornament for kings and great personages and of old upon their beasts necks also Iudg. 8. 26. And many such men were chained with pride as Ps. 73. 6. Vers. 29. Amalek that is the Amalekites the posteritie of Amalek the sonne of Esau of whom see Exod. 17. 8 c. Because they had beene smitten by Amalek Deut. 25. 17 18. the spies doe now make mention of him to make them afraid saith Iarchion Num. 13. This Amalek who was the first of the nations Num. 24. 20. and an enemie to Israel would hinder as they thought their entrance on the South side in the mountaine that is the mountaines or as the Greeke translateth the mountainy part for these nations here reckoned were the most mighty and the Chethites possessed mount Thabor the Iebusites Ierusalem and mountaines about it the Amorites mount Here 's c. Iudg. 1. 21. 34 35 36. and these Amorites were high as Cedars and strong as Oakes Amos 2. 9. so the land seemed in their eyes unpossible to be conquered the coast or side Hebr. the land of Iordan which was towards the East as the Sea was to the west Vers. 30. Caleb and Iosua with him afterward Num. 14. 6. 7. though now at first it may be Iosua purposely held his peace in prudence because hee was Moses minister and let Caleb speake stilled the people before Moses or made the people to keepe silence before or unto Moses that is the people beginning to mumure and speake unto Moses and against him Caleb stilled them The Chaldee expoundeth it he made the people to attend that is to hearken unto Moses and Ionathan in his Targum saith hee stilled the people and caused them to attend unto Moses And it appeareth by Deut. 1. 29 30. that Moses himselfe spake to incourage the people but they would not obey and said that is Caleb said as the 31. vers manifesteth and the Greeke addeth he said unto him we are well able to overcome it or prevailing we shall prevaile over it meaning the land which the Greeke explaineth over them the people And this was a speech of faith beleeving in the power and promise of God for Caleb now spake as it was in his heart Ios. 14. 7. Vers. 31. But the men Hebr. And the men meaning ten of the twelve all the other spies except Iosua Num. 14. 6. Vers. 32. an evill report an infamie or diffamation of which Solomon saith hee that uttereth it is a foole Prov. 10. 18. And for this their sinne these men dyed by a plague before the Lord Num. 14. 37. This infamie the Chaldee calleth an evill name the Greeke here a dread of the land but in Num. 14. 36. the Greeke expoundeth it evill words And whereas the Hebrew Dibbah signifieth but a speech or report though commonly of faults which may be done without