enlighted by the Apostles of Christ whose writings specially Pauls doe unfold the mysteries of the law Another reason why I cite the Rabbines is to shew how in many words phrases and points of doctrine they approve the new Testament though sometime to the condemning of themselves and so the testimony of the adversary against himselfe helpeth our faith Examples may be seene in the annotations themselves some few I will here touch The day of judgement or Iudgement of the great day Iude vers 6. was used of the godly Iewes against the opinion of the Sadduces as Iom dinarabba in the Chaldee on Psal. 50. 3. and many other places So Paradise for heaven Geenna for hell as Christ useth them are common in all the Rabbines and the Second death Revel 20. 8. is used by Ionathan a Rabbine of the Apostles age on Esa. 65. 6 15. where he damneth his owne people to the second death Christ is called the Word Ioh. 1. 1. so by the Chaldee paraphrast on Ps. 110. 1. and many a time beside The Devill is called the Accuser Revel 12. 10. so R. Menachem on Levit. 25. speaketh of the Serpent the Accuser Paul nameth Abraham the heire of the world Rom. 4. 13. So doth R Bochai fol. 23. The Apostle calleth Circumcision a seale Rom. 4. 11. so doe the Iewes in their prayer which they use at circumcision Maimony treat of Circumcis chap. 3. And whereas they that deny the baptising of Infants plead that circumcision was a carnall signe of carnall promises to a carnall seed the Iewes owne testimonies doe abundantly refute this errour as is shewed after on Gen. 17. Christ baptizeth with the holy Ghost and with fire Matth. 3. 11. It is said by our Rabbines of happy memory that the holy blessed God baptized with fire saith R. Menachem on Levit. 6. Christ our high Priest is on the right hand of the throne of the Majestie in the heavens Heb. 8. 1. and by the Rabbines doctrine Michael is the great Priest that is above and offreth the soules of just men R. Menachem on Levit. 1. and 6. chap. Maimony in Misneh in Biath hamikdash chap. 6. sect 11. sheweth how the great Synedrion were wont to sit in a chamber of the Temple to judge and try the Priests both for their genealogies and for their blemishes What Priest soever was sound dissallowable by his genealogie he was clothed in blacke and so went out of the Priests court in the Temple and who so was found perfect and fit he was cloathed in white and went in and ministred with his brethren This giveth light to that saying of Christ in Rev. 3. 4. they shall walke with me in white for they are worthy So the names of Iannes and Iambres the sorcerers of Egypt cited by Paul in 2 Tim. 3. 8. are recorded in the Talmud and other Iewish writers as is noted on Exodus 7. 11. Wherefore the evidence brought from the learned Iewes will helpe both to understand some scriptures and to end some controversies But Iewish * Tit. 1. 14. forbidden fables of which there are too many them I passe over as unprofitable some things also I note from them not as approving them my selfe absolutely but leaving them to further consideration of the prudent The Christian Fathers and Doctors because they are usually cited by other expositors abundantly I thought needlesse to repeat and the rather for brevitie which is requisite in annotations The testimonie of heathen writers I alledge more spiringly also as of whom wee have least need Yet Paul had occasion * Acts 17. 28. 1 Co◠15. 33. Tit. 〈◊〉 sometime to cite them and we likewise may have use of their sayings both for ancient histories and religious exercises and for the witnesse which they beare unto the truth of God Finally in all this labour I desire the furtherance and stirring up of people in the study and understanding of Gods law Wherein though some things are briefe some things darke and hard to bee understood yet many things are by a little direction made easie to the prudent And let not the varietie of phrase or sundry interpretations trouble any but let discretion choose out the best Behold the holy Ghost translateth one Hebrew word by many Greeke to teach us both the ample wisedome comprised in that mother tongue and that any words may be used which expresse the true meaning of the text unto our understanding The Minchah or Meat-offring as we English it in the law is turned into Greeke Thusia Sacrifice Acts 7. 42. from Amos 5. and Prosphora Oblation Heb. 10. 5. from Psal. 40. The Hebrew word Pinnah Esa. 40. 3. is Euthuno to Make-straight Ioh. 1. 23. Hetoimazo to Prepare Matth. 3. 3. and Kataskevaso to Make ready Matth. 11. 10. That one phrase of Moses in Deut. 25. 5. uben aeinlo and hee have no sonne is by three Evangelists translated three wayes all good having no children Matth. 22. 24. and leave no children Mark 12. 19. and he dye childlesse Luk. 20. 28. Yea one Hebrew word Sorer in Esa. 65. 2. is expressed of Paul by two Greeke words together Apeithounta and Antilegont◠that is Disobedient or unperswaded and gainsaying Rom. 10. 21. the one noting the rebelliousnesse of the heart the other of the mouth and cariage By which with many other of like sort we may see the copiousnesse of matter which the originall tongue containeth in few words and that the noting of such varieties may be profitable unto us The Hebrew Doctors have a saying that the Law hath seventie faces that is 70. manner of wayes to be opened and applied and all of them truth R. Menachem on Gen. 29. and Exod. 21. But forasmuch as my portion is small in the knowledge of holy things let the godly reader try what I set downe and not accept it because I say it and let the learned be provoked unto more large fruitfull labours in this kinde The Lord open all our eyes that we may see the marveilous things of his Law Henry Ainsworth The summe of Genesis THe first Booke of Moses sheweth the Generation of the World the Corruption thereof by Sinne the restauration promised in Christ the Governement of the old World 1656. yeeres till it perished by the Flood and of the World that now is especially of Gods Church therein 713. yeeres moe till the death of Ioseph The Generation GOD in sixe dayes createth the World all good and Man in the Image of God whom hee made ruler over the earth Chapter 1 He adorneth this his world with a speciall sanctified Time as the Sabbath day Place as the garden of Eden with the River and Trees thereof Order of mans obedience by the Law given to Adam and of propagation of kinde by Mariage Chap. 2 The Corruption of the World The Serpent tempteth to disobedience Man falleth so Sinne and Death are come upon all men The Serpent is cursed and the Earth for mans sake Chap. 3
of Rebekah as the Scripture sheweth Nurses to have 1 Thes. 2. 7. Num. 11. 12. Vers. 60. unto thousand that is a mother of innumerable people The Chaldee translateth thousands and ten thousands whereby an infinite number is meant as in Dan. 7. 10. the gate that is as the Greeke and Chaldee translateth the cities and by possessing or inheriting is meant dominion over them Lev. 25. 46. See in Gen. 22. 17. them or it that is the seed see Gen. 22. 17. Vers. 61. after the Greeke translateth with the man So in 1 Cor. 10. 4. the rocke that followed them is in the Syriack and Arabick versions turned the rocke that went with them Thus Rebekah left her friends and fathers house to goe unto Isaak her husband so the Spouse of Christ is exhorted to forget her people and her fathers house Psal. 45. 11. Vers. 62. from the way Hebr. from the comming or from comming that is from walking The Greeke translateth Isaak walked through the wildernesse Beer lachai roi that is the well of him that liveth that seeth me whereof see Gen. 16. 14. The Greek saith by the well of vision the Chaldee from the well whereat the Angell of life appeared But the Ierusalemy paraphrase saith And Isaak went from the schoole-house of Sem the great to the well whereat the majesty of the Lord had beene revealed Though this exposition be uncertaine yet it is certaine Sem was now alive by comparing his life time Gen. 14. 18. Where Melchisedek is counted by the Iewes Sem the great who might well be master of a schoole of the Prophets south country or land of the south the south part of Canaan see Gen. 12. 9. Vers. 63. to mediate or to pray as the Chaldee translateth but the Greeke saith to exercise him-selfe which comprehendeth both meditation and prayer as the Hebrew also doth Psal. 77. 4. 7. 13. and 119. 15. and 102. 1. the looking forth or turning towards that is when it was towards evening before Sunne setting as on the contrary the looking forth of the morning Exod. 14. 27. is very early before Sunne rising So in Deut. 23. 11. where this phrase is explained to meane before the Sun be set It seemeth to be at the ninth houre of the day with us the third houre after noone for then they beganne the daily evening service of God and burning of sacrifice and it was called in Israel the houre of prayer Act. 3. 1. Vers. 64. lighted Hebr. fell downe the Greeke hath leaped downe which was to meet him with the more reverence and submission a veyl a signe also of subjection 1 Cor. 11. 5. 6. 10. Vers. 67. the â—â—nt of Sarah which she had peculiar for her owne use see Gen. 23. 2. the Greek translateth it the house or habitation and so the Lords tent is called an house 1 Chron. 9. 23. Compare with this Song 8. 2. where the Church bringeth Christ into her mothers house he tooke by solemnity of mariage this was in the 40 yeere of his life Gen. 25. 20. loved her So ought men to love their wives as their owne bodies likewise hee saith Husbands love your wives even as Christ also loved the Church Eph. 5. 28. 25 was dead These words the Chaldee paraphrast addeth and the Hebrew text sometime supplieth such wants as that which thou hast prayed Esay 37. 21. for I have heard that which thou hast prayed 2 King 19. 20. The Greeke translateth he was comforted concerning Sarrha his mother She died three yeeres before his mariage Hereupon the Hebrew Doctors say Isaak mourned for his mother Sarah three yeeres after three yeeres he tooke Rebekah and forgat the mourning for his mother from whence thou maist learne that whiles a man takes not a wife his love goeth after his parents when hee takes a wife his love goeth after his wife as it is said in Gen. 2. 24. Therefore shall a man leave his father and his mother and he shall cleave to his wife Pirkei R. Eliezer ch 32. CHAP. XXV 1 Abraham taking Keturah to wife hath by her many sonnes and nephewes 5 The division of his goods 7 His age and death 9 His buriall 11 Isaak blessed after his father's death 12 The generations of Ismael 17 his age and death 19 Isaak prayeth for Rebekah being barren 22 She conceiving the children strive in her wombe 24 The birth of Esau and Iakob 27 Their different state 29 Esau selleth his birthright to Iakob for a messe of pottage ANd Abraham added and tooke a wife and her name was Keturah And she bare to him Zimran and Iokshan and Medan and Midjan and lishbak and Shuach And Iokshan begat Sheba and Dedan and the sonnes of Dedan were Asshurim and Lerushim and Leummim And the sonnes of Midâ—an Ephah and Epher and Epoch and Abida and Eld 〈…〉 all these were the sonnes of Keturah And Abraham gave all that he had to Isaak And to the sonnes of the concubines which Abraham had Abraham gave gifts and sent them away from 〈…〉 aak his sonne while hee yet lived eastward unto the east country And these are the dayes of the yeeres of the life of Abraham which he lived hundred yeeres and seventy yeeres and five yeeres And Abraham gave-up the ghost and dyed in a good hoary age an old-man and full of 〈…〉 and hee was gathered unto his peoples And Isaak and Ismael his sonnes buried him in the cave of Macpelah in the field of Ephron the sonne of Zohar the Chethite which is before Mamree The field which Abraham purchased of the sonnes of Cheth there was Abraham buried and Sarah his wife And it was after the death of Abraham that God blessed Isaak his sonne and Isaak dwelt by Beer-lachai-roi And these are the generations of Ismael Abrahams son whom Hagar the Aegyptian Sarahs hand maid bare unto Abraham And these are the names of the sonnes of Ismael by their names according to their generations the first-borne of Ismael Nebajoth and Kedar Adbeel and Mibsam And Mishma and Dumah and Massa. Hadar and Tema Ietur Naphish and Kedmah These are the sonnes of Ismael and these are their names by their townes and by their castles twelve Princes according to their nations And these are the yeeres of the life of Ismael a hundred yeeres and thirty yeeres and seven yeeres and he gave-up the ghost and died and was gathered unto his peoples And they dwelt from Havilah unto Shur which is before Aegypt as thou goest to Assiria before the faces of all his brethren did hee fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And these are the generations of Isaak the sonne of Abraham Abraham begat Isaak And Isaak was fourtie yeeres old when hee tooke Rebekah daughter of Bethuel the Syrian of Padan Aram the sister of Laban the Syrian unto him to wife And Isaak intreated Iehovah for his wife because shee was barren and Iehovah was intreated of him and Rebekah his wife conceived And the sonnes strougled-together within her and
The Restauration GOD promiseth that Christ the Womans seed shall bruise the Serpents head The man calleth his wife Eve God layeth chastisements on them both clotheth them and drives them out of Paradise Chap. 3 The government of the old World ADAM begetting two sonnes Kain the first borne is wicked Abel faithfull Kain killeth Abel and is cursed yet liveth and increaseth in the world Seth is given in Abels sted and of Seth Enos Chap. 4 SETH progateth the faithfull seed Enoch prophesieth and God taketh him away that he dieth not Chap. 5 Seths seed and Kains are mixed so Giants are bred and sinne increased God repenteth that he made man threatneth to drown the world but Noe findes grace Chap. 6 NOE and his house with some of all creatures are saved in the Arke which God bade him make the world is all drowned Ch. 7 The government of the world aset the Flood NOE with his familie come out of the Arke are blessed to fill the world againe Chap. 〈◊〉 GOD promiseth to drowne the world no more Sinne reviveth in Cham Noes son whose posteritie is cursed the blesse continueth to Sem and Iaphet Chap. 〈◊〉 Noes three sonnes Sem Cham and Iaphet doe multiply on the earth Chap. 〈◊〉 Their posterity are scattered by confusion of tongues at Babel Sem propagateth the faithfull seede which in Terah falleth 〈◊〉 God but is called to repentance Chap. 〈◊〉 ABRAM is called from Idolatry and commeth a pilgrim into the land of Canaan Chap. 〈◊〉 Abram parted from Lot is promised the land of Canaan and a plenteous seed Chap. 〈◊〉 He fighteth for Lot oâ—ercommeth foure Kings and is blessed of Melchisedek Chap. 〈◊〉 He being childlesse is promised an heire justified by faith and comforted by a vision and covenant of God Chap. 〈◊〉 He hath a son after the flesh Ismael of Agar his bondwoman Chap. 1â— He hath a new name Abraham the covenant of circumcision and promise of Isask Sarai is named Sarah Chap. 1â— Abraham enterraineth Angels hath the promise renewed and Sodoms destruction revealed for whom he maketh intercession Chap. 1â— Sodom is burned Lot delivered begetteth of his daughters Moab and Ammon Chap. 19 Abrahams wife taken by Abimelec is restored unto him Chap. 20 ISAAK the promised seed is borne Agar and Ismael are cast out of Abrahams house Ab melec covenanteth with Abraham Chap. 21 Isaak is offred for a sacrifice by his father but saved from death by God Abraham is blessed and heareth of his kindreds increase Chap. 22 Abraham purchaseth in Canaan a burying place for Sarah Chap. 23 He provideth a wife for Isaak who marieth Rebekah Chap. 24 Abraham dyeth Isaak begetteth Esau and Iakob who strive in the wombe Iakob buyeth the birthright of Esau surnamed Edom. Chap 25 Isaaks wife taken by Abimelec is restored he covenanteth with Abimelec Chap 26 IAKOB by subtilty getteth the blessing from Esau and is threatned Chap. 27 Iakob fleeing from Esau is comforred by a vision of a Ladder at Bethel Chap. 28 He sorveth for a wife is beguiled marieth two and hath foure sonnes Chap. 29 He is increased with moe children is wronged by Laban but waxeth rich Chap. 30 He fleeth secretly is pursued by Laban but God delivereth him Chap. 31 He is met of Angells afraid of Esau wrastleth with God and is named Israel Chap. 32 Iakob and Esau meet and are friends Iakob put chaseth ground at Sechem Chap. 33 Iakobs daughter Dina is defiled his sonnes slay the Sech mites for it Chap. 34 Iakob burieth Deborah the Nurse Rachel his wife and Isaak his father Chap. 35 Esau dwelleth in Seir hath many Dukes and Kings of his posteitie Chap. 36 IOSEPH Iakobs sonne is hated for his dreames and sold by his brethen into Egypt Iakob mourneth for him and will not be comforted Chap. 37 Iudah Iakobs son begetteth of his daughter in law Pharez and Zarah Chap. 38 Ioseph in Egypt is tempted to adultery falsly accused and imprisoned Chap. 39 Ioseph in prison expoundeth the dreames of Pharaohs officers but is forgotten Chap. 40 Ioseph expoundeth Pharaohs dreames and is made ruler over all Egypt Chap. 41 Iakob sendeth his sons for corne into Egypt Ioseph handleth them roughly Chap. 42 Iakob constrainedly sendeth his sons againe and Ioseph feasteth them Chap. 43 Ioseph challengeth Benjamin for his cup Iudah supplicateth for his brother Chap. 44 Ioseph makes himselfe knowne to his brethren and sendeth for his Father Chap. 45 Iakob by Gods advice goeth with his houshold into Egypt in all seventy soules Ioseph meeteth them in Goshen and instructeth them what to say to Pharah Chap. 46 Ioseph nourisheth his father and brethren in time of famine bringeth the Egyptians into bondage and sweareth to bury his father in Canaan Chap. 47 Iosephs two sons are blessed and adopted of Iakob on his death bed Chap. 48 Iakob blesseth his twelve sons prophesieth of Christ and dyeth in Egypt Chap. 49 Ioseph burieth his father in Canaan and returneth forgiveth his brethren prophesieth of their departure from thence giveth charge concerning his bones and dyeth Chap. 50 The number of the Sections or Lectures in Genesis are twelve the Chapters fiftie the verses 1534. The midst is at Gen. 27. 40. Search the Scriptures Iohn 5. 39. To the Law and to the Testimonie Esay 8. 20. 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. THE FIRST BOOKE OF MOSES CALLED GENESIS CHAPTER I. 1 The Heavens and the Earth are created and the Light in the first day 6. In the second the firmament is spred and the waters divided 9. In the third the earth is made dry land and fruitfull the waters are gathered to be seas 14. The Sunne Moone and Stars are created for Lights the fourth day 20. Fish and Fowles are brought forth and blessed in the fifth 24. In the sixth Beasts are made out of the Earth 26. Man is created in the image of God 28. he is blessed and hath dominion of the world 29 Food is appointed for Man and beast 31. Gods workes are all good IN THE BEGINNING GOD created the Heavens and the earth And the earth was empty and voide and darkenesse was upon the face of the deepe and the Spirit of God moved upon the face of the waters And God sayd Let there bee light and there was light And God saw the light that it was good and God separated betweene the light and the darkenesse And God called the light Day and the darknesse he called Night and the evening was and the morning was the first day And God said Let there be an Out-spred firmament in the midst of the waters and let it separate betweene waters and waters And God made the Outspred-firmament and separated betweene the waters which were under the outspred-firmament and the waters which were above the outspred-firmament and it was so And God called the outspred-firmament Heavens and the evening was and
have enmity with mankind but also wicked men called serpents generations of vipers and children of the Devill Matth. 23. 33. 1 Iohn 3. 10. By the womans seed is meant in respect of Satan chiefly Christ who being God over all blessed for ever should come of David and Abraham and so of Eve according to the flesh for she was the mother of all living Roman 1. 3. and 9. 5. And with Christ all Christians who are Eves seed both in nature and in faith as all Christians are called Abrahams seed Gal. 3. 29. He or it that is the Seed This is first to be understood of Christ who was made of a woman Gal. 4. 4. the fruit of the wombe of the Virgin Mary Luke 1. 42. Hee through death hath destroyed him that had the power of death that is the Devill Hebrewes 2. 14. Secondly it implyeth Christians the children of Christ Heb. 2. 13 who resisting the Devill stedfastly in faith the God of peace bruiseth Satan under their feet 1 Pet. 5. 9. Rom. 16. 20. When promise is made concerning the seed the faithfull parents are also included and so on the contrary as when Moses saith I will multiply thy seed Gen. 22. 17. Paul alledgeth it thus I will multiply thee Heb. 6. 14. Againe where Moses saith All families shall be blessed in thee Gen. 12 3. Peter alledgeth it they shall be blessed in thy seed Act. 3. 25. Also this word seed is used either for a multitude as Gen. 15. 5. or for one particular person as Gen. 21. 13. and 4. 25. so here it meaneth one speciall seed Christ Gal. 3. 16. This the ancient Hebrew Doctors also acknowledged for in Thargum Ierusalemy the fulfilling of this promise is expresly referred to the last dayes the dayes of the King Messias And the mystery of originall sinne and thereby death over all and of deliverance by Christ R. Menachem on Lev. 25. noteth from the profound Cabbalists in these words So long as the spirit of uncleannesse is not taken away out of the world the soules that come downe into the world must needs die for to root out the power of uncleannesse out of the world and to consume the same And all this is because of the decree which was decreed for the uncleannesse and filthinesse which the Serpent brought upon Eve And if it be so all the soules that are created become unclean by that filthinesse must needs die before the comming of the Messias c. and at the comming of the Messias all soules shall be consummate thenceforth bruise or pierce crush the Hebrew word is of rare use onely here and in Iob 9. 17. thy head or thee on the head Hereby is meant Satans overthrow destruction in respect of his power and workes Ioh. 12. 31. 1 Ioh. 3. 8. for the head being bruised strength and life is perished So in Thargum Ierusalemy it is expounded thus The womans children shall be cured but thou ô Serpent shalt not be cured And he saith thee rather then thy seed because Christ was to vanquish that old serpent which overcame our first parents who being destroyed his seed perish with him Revel 12. 9. Ioh. 14. 30. and 12. 31. 32. his heele or his foot sole for the Hebrew and Greeke here used signifie not onely the heele but the whole foot sole and sometime the foot step or print of the foot By the heele or foot bruised is meant Christs wayes which Satan should seeke to suppresse by afflictions and death for our sinnes here foretold as appeareth by the reference which other Scriptures make to this prophesie Psal. 56. 7. and 89. 52. and 49. 6. and 22. 17. He was crucified through infirmity and put to death concerning the flesh but was quickned by the spirit liveth through the power of God 2 Cor. 13. 4. 1 Pet. 3. 18. and so his foot not his head was bruised by the Serpent Who yet brought upon him a death that was shamefull and painfull and cursed because hee was hanged on a tree Gal. 3. 13. for it is probable that partly in remembrance of this first sinne by eating of the tree of knowledge which tree was a signe of curse and death if man transgressed Gods law after accounteth such as dye on a tree to have in more speciall manner the signe of curse upon them Deut. 21. 23. But Christ swallowed up death in victory Esay 25. 8. through whom God also giveth us the victory 1 Cor. 15. 57 unto which promise the Prophet hath reference saying Why should I feare in the dayes of evill when the iniquity of my heeles shall compasse me about God will redeeme my soule from the hand of Hell Psalm 49. 6. 16. Vers. 16. multiplying I will multiply that is I wil much and assuredly multiply see this phrase opened on Gen. 2. 16. Here are annexed not curses but chastisements for Eve and Adam that their faith in the promised seed might continually bee stirred up and their sinfull nature subdued and mortified Heb. 12. 6. Psal. 119. 71. conception meaning painfull conception and this word is used for the whole space that the child is in the mothers body untill the birth and so here implyeth all the griefes and cumberances which women do endure that time The Greeke translateth it groning The reason of this chastisement is because sinne is from Adam derived by propagation to all his posterity Psalm 51. 7. Roman 5. children Heb. sonnes which implyeth daughters also therefore the Greeke translateth it children so for sonne and sonnes the Holy Ghost saith in Greek children as in Mat. 22. 24. from Deut. 25. 5. Gal. 4. 27. from Esay 54. 1. By bringing forth is also meant bringing up after the birth as Gen. 50. 23. Vnto the sorrows of childbirth the Scripture often hath reference in cases of great affliction in body or mind Psalm 48. 7. Mich. 4. 9. 10. 1 Thess. 5. 3. Ioh. 16. 21. Rev. 12. 2. Howbeit this chastisement hindreth not a womans salvation with God for neverthelesse shee shall be saved in childbearing if they women continue in faith and love and holinesse with sobriety 1 Tim. 2. 15. desire The Greeke translateth it thy turning or conversion the word implyeth a desirous affection as appeareth by Song 7. 10. And that this should be to her husband it noteth subjection as in Gen. 4. 7. Elsewhere this word is not used the Apostle seemeth to have reference unto it in 1 Thess. 2. 8. rule So Paul saith I permit not the woman to usurpe authority over the man 1 Tim. 2. 12. And Peter Wives bee in subjection to your owne husbands 1 Pet. 3. 1. And this being here a chastisement for sinne implyeth a further rule then man had over her by creation and with more griefe unto womankind Vers. 17. the ground or the earth whereby is implyed all this visible world made for man Psal. 115. 16. 2 Pet. 3. 7. So all hope of blessednesse on earth is hereby cut off for all
signified that he should with sundry other things worthy to bee observed in the briefe Historie of these tenne Fathers Vers. 21. Mathusala so in Luke 3. 37. in Hebrew Methushelach which is by interpretation He dyeth and the emission or dart meaning the flood commeth Enoch being a Prophet foretold in his sonnes name of the flood to come in the yeere that Mathusala dyed as came to passe Compare Iude vers 14. 15. Vers. 22. walked with God that is led his life and administred before God holily justly and faithfully and so pleasing to God as Gen. 6. 9. Wherefore the Apostle following the Greeke version saith he pleased God which without faith it is unpossible to doe Heb. 11. 5. 6. The Chaldee translateth he walked in the feare of the Lord and the lerusalemy Thargum saith he served or laboured in the truth before the Lord. And by comparing the like speech unto Eli 1 Sam. 2. 30. 35. it seemeth to imply a pleasing or acceptable ministration of office before the Lord. Wherefore Enoch is noted to be a Prophet Iude 14. And Noe who also walked with God Gen. 6. 9. was a Preacher of justice 2 Pet. 2. 5. Of Eli it is spoken touching the Priesthood 1 Sam. 2. 30. 35. and of David in the Kingdome Psal. 56. 14. and 116. 9. See also Gen. 17. 1. Thus Enoch was a speciall figure of Christ. Vers. 24. he was not to weet not found as the Apostle according to the Greeke saith Heb. 11. 5. and the Chaldee addeth he appeared not and yet the Lord killed him not The like speech is also used of them that are taken away by death Ier. 31. 15. which the Evangelist alledging addeth the word are or were that wanted in the Hebrew as in this place it is wanting also God tooke him that is translated him saith the Apostle that he should not see death Heb. 11. 5. where the Arabicke version addeth he was translated into Paradise meaning the heavenly Paradise mentioned Luke 23. 43. 2 Cor. 12. 2. 4. So Elias was taken up into heaven 2 King 2. and the Hebrew Doctors say that Enoch was taken up in a whilewind as Elias was and that he was disarayed of the foundation corporall and clothed with the foundation spirituall Also that God shewed him all the high treasures and shewed him the tree of life in the midst of the garden c. R. Menachem on Gen 5. and the Zohar on the same By this translating of Enoch God assured all the faithfull of their resurrection and eternall life therefore they after applyed the like worke of God to themselves after death as in Psal. 49. 16. And the Apostle teacheth we shall all be changed and shall have spirituall bodies and a building of God an house not made with hand eternall in the heavens with which house we desire to be clothed-upon c. 1 Cor. 15. 51. 44. and 2 Cor. 5. 1. 2. Ben Syrach saith Enoch translated was an example of repentance to all generations Ecclesiasticus 44. 16. Vers. 25. Lamech Hebr. Lemec Vers. 29. Noe so written in Luke 3. 36. 1 Pet. 3. 20. The Hebrew soundeth Noach which signifieth rest which proceedeth from comfort as the words following shew his name having affinity with Nachum comfort us from our worke that is comfort us with rest from our worke as the Greeke translateth he shall give us rest from our workes This prophesie his father uttered of him as hee that should be a figure of Christ in his building the Arke and offering of sacrifice whereby God smelled a savour of rest and said hee would not curse the ground any more for mans sake Gen. 8. 21. Of wee may reade it comfort us concerning our worke c. from the earth understand againe which commeth from the earth for the earth being cursed bare not fruits without great labour and sorrow Gen. 3. 17. 18. hath cursed Hebr. hath cursed it but this phrase our Tongue useth not for it I therefore say before the or that which And the Hebrew text sometime omits it as superfluous 2 Chron. 28. 3. with 2 King 16. 3. Vers. 32. 500. yeares old Hebr. sonne of 500. yeeres that is going in his 500. yeere An usuall speech in the Hebrew Scripture of mens age or of beasts Gen. 17. 1. Exod. 12. 5. But sometime it is not meant of naturall age properly as appeareth 2 Chron. 22. 2. compared with 2 King 8. 26. where Ahaziah is sonne of 22. yeeres for his owne life but sonne of 42. yeeres for the state of his kingdome And by being old or sonne of 500. yeere is not meant that yeere full ended but while hee was living in that yeere As appeareth by Gen. 7. 6. where Noe is 600 yere old which in v. 11. is explained to be In the yeare of the 600. yeere of his life Accordingly must we understand the ages of men and beasts spoken of in Scripture as when a Levite entred upon his Ministery being a sonne of 30. yeeres Num. 4. 3. it is meant going in the 30. yere of his life Therefore Christ fulfilling that and all other figures entred upon his Ministery when he began to be of 30. yeeres as is expressed Luk. 3. 23. And for the sacrifices in the Law which were to be of any yeerling beast after the Hebrew phrase sonne of a yeere Exod. 12. 5. the Iewes have left recorded that it must be strictly within the first yere of the life and if it bee but an houre older then a yeere it is not allowable for an oblation to God Maimony 8. book in Magnaseh Korbanoth chap. 1. S. 13. Noe begat that is began to beget for all his three sonnes were not borne in a yeere but Shem was borne two yeeres after when his father was 502 yeers old as may bee gathered by Gen. 11. 10. where two yeeres after the flood hee was but an hundred yeeres old and then was Noe his father 602. by Gen. 7. 6. See the like of Thara Gen. 11. 26. Sem Cham and Iapheth sounded in Hebrew Shem Cham and Iepheth of which Iapheth was the eldest Sem the next and C ham the youngest as is evident both by the former note of Sems age and by Gen. 10. 21. and 9. 24. But because Sem was in dignity preferred of God before his brethren Gen. 9. 26. 27 therefore he is first named The like is in the history of Abram and his brethren Gen. 11. 26. So Iaakob is named before Esau his elder Gen. 28. 5. and Ephraim before Manasses Gen. 48. 20. CHAPT VI. 1 The sonnes of God marry with the daughters of men 4 so Giants are bred 5 wickednesse increaseth 6 God repenteth that he made Man 7 and will destroy them 8 Noe findeth grace 13 and is forewarned of the Flood 14 The Arke with matter and forme thereof is commanded to bee made 18 for the saving of Noes house 19 and some of all living things 21 with provision of food 22 Noe doth all that God commanded
containing sixe hand bredths or a foot and a halfe so 300 cubits make 450 foot height or stature By these measures here set downe the Arke was by proportion like in shape rod Coffin for a mans body sixe times so long as it was broad and ten times so long as it was high which was commodious for swimming and steddinesse against windes fit also to figure out Christs death and buriall and ours with him by mortification of the old man as the Apostle apply eth this type to baptisme 1 Pet. 3. 20. 21. whereby wee are become dead and buried with Christ Rom. 6. 3. 4. 6. Vers. 16. A 〈◊〉 light whether by one or by many windowes is uncertaine after there is mention of a window that was in the Arke Gen. 8. 6 The Hebrew Zohar which the Chaldee translateth Nehâ—r Light is not found in the Scripture but here of it Zaherajim is used for the noone day light Some Hebrew Doctors say it was a precious stone hanged in the Arke which gave light to all creatures which were therein Pirk R. Eliezar chap. 23. This clear-light signified the enlightning of the Church by the holy Ghost as the doore signified faith in Christ Ephes. 1. 17. 18. Ioh. 10. 9. in a cubit or unto a cubit it from above by it seemeth the Arke to be meant rather then the light or window which Arke had the roofe arched or bowed but a cubit that it might bee almost flat yet so as the water might easily slide off third stories or third nests that is roomes as v. 14. So many distinct stories there are also within mans bodie And Paul maketh three parts of man body soule and spirit 1 Thess. 5. 23. Likewise in Moses Tabernacle and in Solomons Temple were three rooms the Courtyard the Holy place and the Most holy Exod. 25. and 27. 1 King 6. The Church also figured by the Arke hath three states before the Law under the Law and under Christ Rom. 5. 13. 14. Ioh. 1. 27. Vers. 17. I doe bring or am bringing the Lord hereupon is said to sit at the flood Psal. 29. 10. as being the judge from whom this wrath proceeded and moderator in mercy to Noe. the flood or deluge the Hebrew mabbul is a peculiar naine to this flood which drowned the world and made all things fade and dye on earth whereof it hath the name In Greeke the holy Ghost calleth it Kataclysmos of the abundant shedding and inundation of the waters Mat. 24. 38. Vers. 18. I will establish that is make sure and stable and faithfully keepe my covenant For so the word importeth and other Scriptures open it as establish thou 2 Sam. 7. 25. is expounded let it bee faithfull or sure 1 Chron. 17. 23. and to stablish the words of a covenant 2 King 23. 3. is to doe or performe them 2 Chron. 34. 31. and to continue in doing them Gal. 3. 10. with Deut. 27. 26. my covenant or testament a disposition of good things faithfully declared which God here usually calleth his as arising from his grace towards Noe vers 8. and all men but implying also conditions on mans part and therefore is elsewhere named our covenant Zach. 9. 11. The Apostles call it Diathekee that is a Testament or Disposition and it is mixed of properties both of covenant and of testament as the Apostle sheweth in Heb. 9. 16. 17. c. and of both may be named a testamentall covenant or a covenanting testament whereby the disposing of Gods favours and good things to us his children is declared and thou shalt enter c This explaineth the Covenant made on Gods part that hee would save Noe and his houshold from death by the Arke and on Noes part that he should in faith and obedience make and enter into the Arke so committing himselfe to Gods preservation Heb. 11. 7. And under this the covenant or testament of eternall salvarion by Christ was also implyed the Apostle testifying that the antitype or like figure hereunto even Baptisme doth also now save us 1 Pet. 3. 21. which baptisme is a seale of our salvation Mar. 16. 16. wives Hereupon the Apostle observeth how in the Arke a few that is eight soules were saved by water 1 Pet. 3. 20. Vers. 19. two or by twoes that is by paires which is after explained to be seven of every clean and two of every uncleane beast Gen. 7. 2. Thus God sheweth himselfe to be the saver of man and beast Psal. 36. 7. to keepe alive that is that thou maist keepe alive as the Greeke explaineth it that thou maist nourish Observe how verbs indefinite doe often times include though not expresse a certaine person especially such as was spoken of before as Eccles. 4. 17. or 5. 1. they know not to do evill that is they know not that they doe evill Zach. 12. 10. they shall mourne and to be bitternesse that is and they shall be in bitternesse This the Hebrew text it selfe sometime manifesteth as Esa. 37. 18. 19. they have laid wast and to cast their gods c. that is and they have cast their gods as is written 2 King 1â— 18. So in 1 Chron. 17. 4. build me an house to dwell in for which in 2 Sam. 7. 5. is written build me an house for me to dwell in Likewise in the Greek as Suzetein to question that is they questioned Mar. 1. 17. for which another Evangelist saith Sunelaloun they spake together Luke 4. 36. not lawfull to eate Luke 6. 4. that is for him to eate Mat. 12. 4. not to enter Luke 22. 40. or that ye enter not Mat. 26. 41. Also the holy Ghost so translateth as to be my salvation Esay 49. 6. which Paul citing saith that thou maist be my salvation Act. 13. 47. So in Gen. 19. 20. and 23. 8. Exod. 9. 16. and often through-out the Scriptures Vers. 20. shall come to thee to weet of their owne accord by my instinct Signifying hereby that Noe should not need to hunt for them So it was before with Adam in Gen. 2. 19. to keepe alive that is that thou maist keepe them alive as before in vers 19. Or to be kept alive as the Greeke here translateth to be nourished with thee For a verb indefinite active is often to be understood passively as a time to beare Eccles. 3. 2. that is to be borne What to doe Est. 6. 6. that is what shall be done So for to declare my name Ex. 9. 16. is by the Apostles authority translated that my name may bee declared Rom. 9. 17. See Gen. 2. 20. and 4. 13. Vers. 22. And Noe did it This commendeth Noes singular faith and obedience in undertaking and performing so great a worke full of infinite doubts feares troubles charges c. wherefore hee hath of the holy Ghost this good report By faith Noe being spoken to of God of things not seene as yet moved with reverence or using carefulnesse preparedan Arke to the saving of his house by the
partly for religion partly for munition in time of war saying Let us build us a City and Tower c. and let us make for us within it a house of worship or Temple lest we c. a feare arising from their owne guilty consciences as is often in the wicked Iob 15. 20. 21. Lev. 26. 36. Prov. 28. 1. Vers. 5. came down that is shewed by his works that he tooke knowledge of this evill to punish it This is spoken of God after the manner of men so Gen. 18. 21. Psal. 144. 5. See the notes on Gen. 6. 6 The Chaldee explaineth it thus And the Lord appeared to take vengeance upon the workes of the Citie and Tower Vers. 6. there will not be cut off from them that is they will not be restrained so noting their wilfull persisting in the evill begun Or question-wise thus should they not be cut off or restrained meaning it was very meet they should Vers. 7. Let us goe downe The holy Trinity here determineth as when in Gen. 1. 26. he said Let us make man against the former determination of vaine men vers 4. So he dissipateth the counsell of the nations Psal. 33. 10. not heare that is not understand so in 1 Cor. 14. 2. hee speaketh not unto men for no man heareth that is understandoth and in Esay 36. 11. Speake Syriacke for we heare that is understand it so a hearing heart for an understanding 1 King 3. 9. Ioseph heard that is understood Gen. 42. 23. and sundry the like Albeit God might at first smite them all with deafnesse that they could not at all heare and then change their tongues A like judgement David wisheth against his enemies Psal. 51. 10. Vers. 8. scattered and so dissolved their communion and brought on them the evill which they sought to prevent vers 4. for that which the wicked feareth shall come upon him Prov. 10. 24. The Hebrew Doctors from hence doe conclude The generation of the division of tongues have no part in the world to come that is in the kingdome of heaven as it is written And the Lord scattered them from thence c. The Lord scattered them in this world and from thence the Lord scattered them in the world to come Thalmud Bab. in Sanhedr ch 10. left off to build the contrary miracle God wrought by the gift of tongues to build up Ierusalem Act. 2. 4. 6. 11. c. Vers. 9. Babel or Babylon in the Greeke translated Confusion because there the Lord Balal that is Confounded their language And Babel is the same that Balbel but for ease of speech the first l is left out and it accordeth with the Chaldee or Baby lonian tongue which soundeth the Hebrew Balal Balbel as the Chaldee paraphrast here hath it lip of all the earth that is language of all people on the earth see verse 1. And here tongues first were for a signe to unbeleevers as 1 Cor. 14. 22. that by this judgement they might be converted unto the Lord though they made no such use thereof as neither did those that mocked at the gift of tongues whereby the heavenly City was builded Acts 2. 4. 13. The Hebrew Doctors say that at this dispersion there were seventy nations with seventy sundry languages R. Menachem on Gen. 11. Vers. 10. old Hebr. sox and so in the rest that follow See the notes on Gen. 5. 32. and compare this genealogy with that there Ten Patriarchs are there reckned from Adam to Noe and ten here from Sem to Abraham both of them proceeding with the linage of our Lord Christ who came of all these fathers according to the flesh Luke 3. There each fathers generation is set down in three verses here but in two and their death is not spoken of Howbeit the lives of men are now shortned to the halfe Vers. 11. 500 yeere By this we may gather that Sem lived till Isaak sonne of Abram was fifty yeres old and saw ten generations after him before hee dyed A singular blessing both to him and them Vers. 12. begat Salah or Shelach and as the holy Ghost counted the time of Arphaxads birth two yeeres after the flood vers 10. so may wee gather it for all the rest as Sala was borne 37 yeeres after the flood and after the creation of the world 1693 The Greek translation inserteth here a man which never was by the Hebrew verity saying that Arphaxad begat Kainan and that Kainan lived 130 yeeres and begat Sala Also the time of each fathers procreation is for the most part changed in the Greeke This seemeth to be done purposely that the true genealogy might not bee knowne to the heathen for whom the Greeke Bible was first translated And because in all Greeke Bibles Kainan was set downe the Evangelist also to beare with the worlds weaknesse or for other causes seeming good to the Spirit of God reckneth Kainan betweene Arphaxad and Sala in Luke 3. 36. But neither here nor in 1 Chron. 1. nor in any Hebrew text in his name recorded See a like thing in Gen. 46. 20. Vers. 14. begat Heber after the flood 67 yeeres in the yeere of the world 1723. Vers. 16. begat Phaleg or Peleg after the flood 101 y. and of the world 1757. Vers. 17. 430 yeere So Heber lived till Abraham was dead Gen. 25. 7. and was the longest liver of all that were borne after the flood and they that came after him lived not past halfe his dayes Vers. 18. begat Ragau or Rehu after the flood 131 y. and of the world 1787. Vers. 20. begat Saruch or Serug after the flood 163 y. and of the world 1819. Vers. 22. thirty yeere at the same age Phaleg and Salah are before noted to have begotten their sonnes begat Nachor after the flood 193. and of the world 1849. Vers. 24. begat Tharah or Terach after the flood 222 y. and of the world 1878. Vers. 26. begat Abram Nachor and Haran that is began to beget and so begat one of these three to weet Haran not all in the same yeere The like was before in Noes begetting Sem Cham and Iapheth Gen. 5. 32. where Sem for dignity was named first as Abram is here and Iapheth the eldest last as Haran is here For Tharah the father dyed 205 yeares old vers 32. then Abram departed from Charran 75 yeere old Gen. 12. 4. wherfore Abram was borne not when Tharah was 70 but when he was 130 yeere old which was after the flood 352 yeere and of the world 2008. Vers. 28. land of his nativity that is his native country or as the Greeke saith wherein hee was borne Vr of the Chaldees that is Vr in the land of the Chaldeans which land Stephen calleth also Mesopotamia Act. 7. 2. 4. for it lay betweene two rivers And Chaldea is by humane writers also called Mesopotamia Plin. hist. b. 6. c. 27. Vr signifieth Light and Fire here the Chaldee paraphrast taketh it to be the name of a
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.
Gen. 20. 16. V. 16. currant or passing to and so allowed of Merchants as the Greek turneth it which the Chaldee amplifieth thus that was taken for merchandise in every Countrey Vers. 17. was made sure the Hebrew is stood up that is was made stable sure and confirmed as the Greek translateth it in the last verse of this chapter And this purchase thus assured to Abraham was a propheticall signe that his posterity should have the inheritance of that land even as Ieremies buying of his uncles field before witnesses was a signe of the Iewes returne into the possession of this land Ier. 32. 7. 9. 10. 15. 43. 44. Vers. 19. in the cave or deâ— thus carefully bought and described where it lay for a monument to posterity In this cave also Abraham himselfe was buried with his wife at his death Gen. 25. 9. Likewise Isaak his sonne with Rebekah his wife and Iaakob with Leah his wife Gen. 49. 31. and 50. 13. The Patriarchs hereby testifying their faith in the promises of God for the inheritance of this land and of life eternall figured hereby as before is observed on v. 4. Herewith may bee compared the purchase of the potters field bought with the price of Christs blood to bury strangers in Mat. 27. CHAP. XXIV 1 Abraham sweareth his servant to take a wife for Isaak not of the Canaanites but of his own kinred 8 The conditions of the oath 10 The servants journey 12 his prayer 14 his signe 15 Rebekah meeteth him 18 fulfilleth his signe 22 receiveth jewels 23 sheweth her kinred 25 and inviteth him home 26 The servant blesseth God 28 Laban entertaineth him 34 The servant sheweth his message and what had befalne him by the way 50 Laban and Bethuel acknowledge Gods worke and grant Rebekah for a wife unto Isaak 58 Rebekah also consenteth to goe 62 Isaak walking out to meditate in the field meeteth her 67 She is brought into Sarahs tent and becommeth Isaaks beloved wife ANd Abraham was old was come into dayes and Iehovah had blessed Abraham in all things And Abraham said unto his servant the eldest of his house that ruled over all that he had put I pray thee thy hand under my thigh And I will make thee swear by Iehovah God of the heavens and God of the earth that thou shalt not take a wife unto my son of the daughters of the Canaanite among whom I dwell But thou shalt goe unto my land and unto my kinred and shalt take a wife unto my son Isaak And the servant said unto him If so be the woman will not be willing to goe after me unto this land shal I returning return thy son unto the land from whence thou camest-out And Abraham said unto him Beware thou least thou returne my son thither Iehovah God of the heavens which tooke mee from my fathers house and from the land of my kinred and which spake unto me and which sware unto mee saying unto thy seed will I give this land he will send his Angell before thee and thou shalt take a wife unto my son from thence And if the woman will not be willing to go after thee then shalt thou be cleare from this my oath only thou shalt not returne my son thither And the servant put his hand under the thigh of Abraham his lord and sware to him concerning this matter And the servant tooke ten camels of the camels of his lord went and all the goods of his lord in his hand and he arose went to Mesopotamia unto the city of Nachor And hee made the camels to kneele downe without the Citie by a well of water at the time of the evening at the time that women which draw water goe forth And he said Iehovah God of my lord Abraham I pray thee bring it-to-passe before mee this day and doe mercy unto my lord Abraham Behold I stand by the well of water and the daughters of the men of the citie come-out to draw water And let it be that the damsel to whom I shall say bow downe I pray thee thy pitcher and let me drinke and shee shall say drinke thou and I will give thy camels drinke also be the same thou hast evidently-appointed for thy servant Isaak and therby shall I know that thou hast done mercy unto my lord And it was before he had made an end of speaking that behold Rebekah came-out who was born to Bethuel son of Milcah the wife of Nachor Abrahams brother and her pitcher upon her shoulder And the damsell was of a very good countenance a virgin neither had any-man knowne her and shee went down to the well and filled her pitcher and came-up And the seruant ran to meet her and he said let me drinke I pray thee a little water out of thy pitcher And she said drinke my lord and she hasted and let down her pitcher upon her hand and gave him drinke And she made-an-end of giving him drinke and said I will draw for thy camels also untill they have made-an-end of drinking And she hasted and emptied her pitcher into the trough and ran againe unto the well to draw and drew for all his camels And the man wondring at her held his peace to know whether Iehovah had prospered his way or not And it was when the camels had made-an-end of drinking that the man tooke an earering of gold half a shekel was the weight therof two bracelets for her hands ten shekels of gold was the weight of them And he said whose daughter art thou tel me I pray thee is there in thy fathers house place for us to lodge And she said unto him I am the daughter of Bethuel the son of Milcah whom she bare unto Nachor And she said unto him with us is both straw and provender enough place also to lodge And the man bended-down-the-head and bowed-himselfe unto Iehovah And hee said Blessed be Iehovah God of my lord Abraham who hath not left off his mercy and his truth from with my lord I being in the way Iehovah led me to the house of the brethren of my lord And the damsell ran and told her mothers house according to these words And Rebekah had a brother and his name was Laban and Laban ranne unto the man without unto the well And it was when he saw the earering and the bracelets upon his sisters hands and when hee heard the words of Rebekah his sister saying thus spake the man unto mee that hee came unto the man and behold hee was standing by the camels at the well And hee sayd Come in thou the blessed of Iehovah wherefore standest thou without and I have prepared the house and place for the camels And the man came into the house and hee ungirded the camels and he gave straw and provender for the camels and water to wash his feet and the feet of the men that were with him And there was set meat before him to eat and he said I
countenance And it was when the dayes had been prolonged by him there that Abimelech King of the Philistims looked out through a window and saw and behold Isaak was sporting with Rebekah his wife And Abimelech called Isaak and said Behold surely she is thy wife and how saydest thou she is my sister And Isaak said unto him Because I said lest I dye for her And Abimelech said what is this thou hast done unto us one of the people might lightly have lyen with thy wife and thou shouldest have brought upon us guiltinesse And Abimelech commanded all the people saying he that toucheth this man or his wife dying he shall be put to death And Isaak sowed in that land and found in that yeere an hundred measures and Iehovah blessed him And the man waxed-great and went going-on and waxing-great untill hee was waxed-great exceedingly And he had possession of flocks and possession of herds and much husbandry and the Philistims envied him And all the wells which his fathers servants had digged in the dayes of Abraham his father the Philistims stopped them and filled them with dust And Abimelech said unto Isaak Goe from us for thou art very-much mightier then we And Isaak went from thence and pitched in the valley of Gerar and dwelt there And Isaak returned and digged the wels of water which they had digged in the dayes of Abraham his father and the Philistims had stopped them after the death of Abraham and hee called their names according to the names that his father had called them And Isaaks servants digged in the valley and found there a well of living waters And the herdmen of Gerar did strive with the herdmen of Isaak saying The water is ours and he called the name of the well Esek because they contended with him And they digged another well and they strove also for it and hee called the name of it Sitnah And hee removed from thence and digged another well and they strove not for it and he called the name of it Rechoboth and hee said for now Iehovah hath made-roome for us and we shall be fruitfull in the land And he went-up from thence to Beersheba And Iehovah appeared unto him the same night and sayd I am the God of Abraham thy father feare not for I am with thee and will blesse thee and multiply thy seed for my servant Abrahams sake And hee builded there an altar and called on the name of Iehovah and stretched-out there his tent and there Isaaks servants digged a well And Abimelech went unto him from Gerar and Achuzzath his friend and Phicol the Prince of his army And Isaak sayd unto them wherefore come ye unto me and ye hate me and have sent me away from you And they said Seeing we have seen that Iehovah is with thee and we said Let there now be an oath-of-execration betwixt us betwixt us and thee and let us strike a covenant with thee If thou shalt doe unto vs evill as we have not touched thee and as we have done unto thee but-onely good and have sent thee away in peace thou now the blessed of Iehovah And he made unto them a banquet and they did eate and drinke And they rose early in the morning and sware ech-man to his brother and Isaak sent them away and they went from him in peace And it was the same day that Isaaks servants came and shewed unto him concerning the well which they had digged they said unto him we have found water And he called it Shibeah therfore the name of the Citie is Beer-sheba unto this day And Esau was fourty yeeres old and he tooke a wife Iudith the daughter of Beeri a Chethite and Basemath the daughter of Elon a Chethite And they were a bitternesse of spirit to Isaak and to Rebekah Annotations FIrst famine whereof see Gen. 12. 10. Abimelech of whom see Gen. 20. 1. 2. c. which history is to be compared with this Vers. 2. Aegypt as Abraham did Gen. 12. 10. and whither it seemeth Isaak was purposing to go Vers. 3. this land of Canaan the land of promise and figure of the place of heavenly rest see the notes on Gen. 12. 5. So by David hee exhorteth Dwell in the land and feed on faith Psalm 37. 3. See Gen. 37. 1. I will be the Chaldee expoundeth it my word shall be an helpe unto thee so in vers 24. and 28. these lands or countries possessed by so many nations Gen. 15. 19. 20. 21. so Psalm 105. 44. The Greeke translateth singularly land and so was the promise made to Abraham Gen. 13. 15. and 15. 18. and 17. 8. see the notes there stablish the oath that is performe the promises sworne Gen. 22. 16. 17. Vers. 4. starres that is innumerable see Genes 15. 5. seed meaning Christ Gal. 3. 16. 8. blesse themselves or as the Greeke translateth shall be blessed see Gen. 22. 18. Vers. 5. charge Hebr. keeping or observation that is ordinances to be kept So in Lev. 8. 35. and 22. 9. Deut. 11. 1. lawes for this word elsewhere the Scripture saith judgements Deut. 11. 1. and 5. 1. 31. and 6. 1. 20. and 7. 11. and 8. 11. c. and under these three particulars the whole charge or custody forespoken of is comprehended as afterward by Moses God gave the ten commandements or morall precepts Exod. 20. Iudgements or judiciall lawes for punishing transgressors Exod. 21. c. and Statutes or rules ordinances and decrees for the service of God Lev. 3. 17. and 6. 18. 22. Exod. 12. 24. 27. 31. 29. 9. 30. 21. Al which Abraham observed and is commended of God therefore Vers. 7. my sister He imitateth his father Abrahams practice Gen. 12. 11. 12. 13. and 20. 2. kill me Moses expresseth this as Isaaks owne words of himselfe The Greeke translateth it should kill him so elsewhere that version changeth the person for more easie order of speech and understanding to the reader See Psal. 144. 12. good countenance elsewhere it is faire of countenance or visage Gen. 12. 11. so the Greek turneth it here and before good is used for faire or goodly Gen. 24. 16. V. 8. by him or to him that is when he had beene a long time there sporting or laughing playing rejoycing it is the word whereof Isaak himselfe had his name Gen. 17. 17. 19. and 21. 6. Solomon saith Rejoyce with the wife of thy youth c. Prov. 5. 18. 19 Vers. 10. might lightly or had almost lyen guiltinesse a sinne making us guiltie of punishment a shamefull crime named in Hebrew Asham the Greeke translateth it Ignorance and so Paul calleth the sinnes of the people Ignorances or ignorant trespasses Heb. 9. 7. rightly so gathered from Levit. 4. 22. See the further explication of this word there Abimelech by this word Asham meaneth both the sin and the punishment for the same as in the law Asham is both the Guilty-sin and the Sacrifice for the same Lev. 5. 5. 6.
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
hee fell on his necke and wept on his necke still And Israel said unto Ioseph now let mee dye since I have seene thy face because thou art yet alive And Ioseph said unto his brethren and unto his fathers house I will goe-up and shew Pharaoh and wil say unto him my brethren and my fathers house which were in the land of Canaan are come unto me And the men are sheep-herds for they are men that feed cattell and they have brought their flocks and their herds and all that they have And it shall be when Pharaoh shall call you and shall say what are your workes Then yee shall say thy servants have beene men that fed cattell from our youth even untill now both we and also our fathers that ye may dwell in the land of Goshen because every sheep-herd is an abhomination to the Egyptians Annotations BEersheba in Greeke The well of the eath see Gen. 21. 14. 31. and 26. 33. this was the way from Chebron in Canaan towards Egypt and a place where he and his fathers had received mercies from God Gen. 21. 31. 33. and 26. 33. sacrificed that is killed beasts for sacrifice so both giving thankes for the tidings of Ioseph and consulting with God about his going into Egypt whither in former time Isaak his father was forbidden to goe in time of famine Gen. 26. 1. 2. 3. and whereof he now made some doubt v. 3. For he knew the oracle that his seed should bee afflicted in Egypt Gen 15. 13. 14. and now hee and his fathers had beene pilgrimes 215. yeeres from the time that God had promised the inheritance of Canaan unto Abraham Gen. 12. and hee saw little hope of the fulfilling of that promise being now to goe but with 70. soules into an other barbarous country Onely as by faith they had sojourned in the land of promise as in a strange country Heb. 11. 9. so now also by faith hee would goe to sojourne in Egypt if God should so command him Among the Gentiles they used also to offer sacrifice when they tooke a journey in hand Festus lib. 14. Vers. 2. visions in Greeke a vision or Sight See Gen. 15. 1. Vers. 3. God Hebr. Ael that is the mighty see Gen. 14. 18. make of thee Hebr. put thee there unto a great nation So Gen. 21. 13. This God had promised him in times before Gen. 28. 14. and 35. 11. Vers. 4. bringing bring-up that is surely bring thee up Gr. will bring thee up unto the end This promise was like that which God gave him when he went to Mesopotamia Gen. 28. 15. And Iakob himselfe was brought againe into Canaan dead Gen. 50. 5. 13. his posterity were brought alive a mighty army Ios. 3. c. And from hence the Hebrew Doctors gather a generall rule that whersoever Israel are in captiuity or affliction the presence of God is with them R Menachem on Gen. 46. upon thine eyes that is shall close up thine eye when thou dyest and so burie thee An ancient and honourable custome used of them and all nations The custome afterwards in Israel about the dead and their buriall was this they closed up the eyes of the dead and if his mouth were open they tyed up his jawes and stopped the holes of his body after that they had washed him and anointed him with ointment made of divers sorts of spices and shaved off his haire and wrapped him in white linnen clothes that were not of deare price and they used to cover the face of the dead with a napkin of a zuz that is a quarter of a shekel price that the poore might bee able also to buy it c. And it was unlawfull to bury them in shrowds of silke or cloth of gold or broiderie though hee were a Prince in Israel for this was grosse pride of spirit and the corrupt worke of infidels And they caried the dead upon their shoulders unto the grave Maimony in Misn. tom 4. treat of Mourning ch 4. S. 1. 2. Vers. 6. into Egypt to sojourne there in the land of Cham. Psal. 105. 23. This journey of his is sundry times mentioned Ios. 24. 4. Esa. 52. 4. Act. 7. 15. Num. 20. 15. Deut. 10. 22. This was in the 130. yeere of Iakobs life Gen. 47. 9. after the promise made to Abraham 215. yeeres Gen. 12. 4. in the yeere of the world 2298. seed that is children or posterity See Gen. 3. 15. and 13. 55. So the Chaldee translateth it sonnes Vers. 7. daughters one daughter Dinah verse 15. so in vers 23. sonne for one sonne Vers. 9. Carmi in Greeke Charmee These foure were heads of their fathers house and of them are named the families of the tribe of Reuben Exod. 6. 14 Num. 26. 5. 6. 1 Chron. 5. 3. So of the rest that follow Vers. 10. Iemuel called also Nemuel in Numb 26. 12. 1 Chro. 4. 14 Ohad in Greeke Aod This man is not mentioned in the families of Simeon Num. 26. 12. 1 Chro. 4. 24. it seemeth hee and his were then perished Iachin called also Iarib 1 Chron. 4. 24. of him was a familie called Iachinites Numb 26. 12. Zohar in Greeke Saar by transposition of letters hee is also called Zerah and his familie Zarhites Num. 26. 13. 1 Chro. 4. 24. Canaanitesse or Canaanitish woman the cursed stocke with which Israels sonnes ordinarily might not marry Gen. 28. 1. Vers. 11. Gershon called also Gershom 1 Chron. 6. 16. Kohath or Kehath in Greeke Kath. This man was grand-father to Aaron and Moses and Marie Exod. 6. 18 20. Of this familie came the Priests of Israel 1 Chro. 6. 3. 4. c. and the Kohathites had the principall place in the service of the sanctuarie Num. 3. 31. and they are reckoned before the Gersonites Num. 4. 34. c. Vers. 12. dyed by untimely death at Gods hand for their sinne Gen. 38. 7 10. Hezron in Greeke Asron but the Apostle writeth him in Greeke Esrom Mat. 1. 3. by interpretation the middest of exultation V. 13. Issachar why his familie is set before other his elder brethren is shewed on Gen. 35. 23. Thola he had a rare blessing in multitude of children for of this Tholah were 22600. valiant men of warre in Davids dayes 1 Chron. 7. 2. There was also a Iudge of this name and tribe Iudg. 10. 1. Phuvah called also Phuah 1 Chron. 7. 1. and so the Greeke here writes him Phoua Iob called also Iashub Num. 26. 24. 1 Chron. 7. 1. and so the Greeke writeth him here Iasoub Simron or Shimron in Greeke Zambran Vers. 14. Elon in Greeke Allon Iahleel in Greeke Aiel Vers. 15. Padan or Mesopotamia see Gen. 25. â—0 There Leahs sonnes were borne but the families of her sonnes here reckoned were borne after they came thence into Canaan all the soules that is persons Gen. 12. 5. Heb. soul which the Greeke translateth soules so after and three counting Iakob himselfe for one as verse 8. and excluding Er and Onan
know that ye will not yet feare before Iehovah God And the flaxe and the baâ—ey was smitten for the barley was in the eare and the flaxe was bolled But the wheat and the 〈◊〉 were not smitten for they were hidden And Moses went out of the citie from Pharaoh and spread abroad his hands unto Iehovah and the voices and the haile ceased and the raine was not poured upon the earth And Pharaoh saw that the raine and the haile and the voices were ceased he added for to sin made heavie his hart he and his servants And the heart of Pharaoh waxed strong and hee sent not away the sons of Israel even as Iehovah had spoken by the hand of Moses Annotations HEbrewes in Chaldee Iewes so in v. 13. and usually in other places For they which of old were called Hebrewes of Heber the Patriarch Gen. 14. 13. were after called Iewes Eâ—th 3. 6. of Iuâ—as the Patriarch Iakobs fourth sonne see Gen. 29. 35. and 49. 8. V. 3. the â—and The Chaldee expounds it a plague fâ—om before the Lord. sheepe or flocks both sheep and goats griâ—vâ—â—◠〈◊〉 or heavie pestilâ—â—â—â— the Chaldee and the Greeke calleth it a very great death See the notes on Exod. 5. 3. for it is the same word therensed V. 4. sever In the Greeke will glorifie see Exod. 8. 22. any thing Hebr. a word that is ought 〈◊〉 may be spoken of 10 word is for thing in v. 5. 6. V. 6. all the cattell that is of all sorts some for other some renamed for an after plague v. 19. 25. And this was the fift judgement of which Asaph saith God weighed out 〈◊〉 path to his anger c. and gave up their beasts to thâ—â—â—â—rraine or pestilence Psal. 78. 50. V. 7. made heavie and so obstinate see Exodus 〈◊〉 〈◊〉 Ver. 8. your hands full Hebrew the fulnesse of your 〈◊〉 Here againe the sixt plague is brought upon Egypt without warning given them before see the notes on Exod. 8. 16. â—sâ—es or embers The matter of this plague is from the fire as of the former from the earth and water of the next from the aire the heavens as signifying this punishment to come upon them from God above in speciall manner to a boyle or as the Greeke translateth boyles or sores boâ—ches Of such oft times leprosie did breed as Lev. 13. 18. 19. 20. scalding blaines or â—â—yling blisters a word not used but in this Egyptian plague and it was an extraordinary uncurable byle such as Moses threatned among other curses for the breach of Gods law Deut. 28. 27. the Lord will smite thee with the boyle of Egypt c. wherof thou canst not be healed The Holy Ghost expresseth it in Greeke by an evill and a malignant boyle Rev. 16. 2. V. 10. it was or there was as the Greeke translateth there were boyles Thus the plagues come neerer unto Pharaoh to his skin and flesh but greater follow even into his heart v. 14. Vnto this sixt plague of Egypt answereth the first plague of the spirituall Egypt where there was an evill and malignant boyle upon the men which had the marke of the beast and which worshiped his image Rev. 16. 2. V. 11. couldnot stand as hitherto they had withstood Moses and Pharaoh would have had them done so stilleâ— but now their follie was manifested unto all men see 2 Tim. 3. 8. 9. Exod. 7. 11. 12. and 8. 18. Compare also here with Rev. 6. 17. where it is said the great day of the Lambes wrath is come and who shall be able to stand Ver. 12. made strong and as the Greeke translateth it hardned See Exâ—d 4. 21. A like event is seene in the latter Egyptians they blaspheme the God of heaven for their paines and for their boyles but repent not of their workes Rev. 16. 11. Vers. 15. I send out my hand by the pestilence or muâ—raine among the beasts v. 3. 6. and I had smitten thee with the same pestilence and thou hadst beene cut off for so thy sinnes deserved but for another cause which after is declared in v. 16. I have spared thee This seemeth to be the proper meaning of these words Otherwise taking the time past for that which is to come for more certainty it may be read I will send namely if thou submit not And so the Greek expounds it I will send and the Chaldee thus for now it is neere before me that I will send out my powerfull plague pestilence in the Greeke and Chaldee death V. 16. But in very deed or And verily for this the Apostle Rom. 9. addeth a word of intention for this same meaning cause or purpose as the Greeke expounds it for this cause raised thee up so the Apostle in Rom. 9. 17. expounds the Hebr. I have made thee stand up or I have constituted and seâ— thee The common Gr. version hath thou hast beene reserved or kept alive which thought it be true yet doth it not express the whole meaning of God who had not onely kept him alive froÌ„ the former plagues but even raised set and constituted him for a vessell of wrath and an example of Gods justice and â—eveâ—itie as Paul applieth it to that argument And that standing may imply the constitution or being of a thing the Scripture elsewhere sheweth as where one Prophet saith the Angell of the Lord stood by the threshing floore 1 Chron. 21. 15. another saith the Angell was by it 2 Sam. 24 16. for to shew or that I may shew as Paul explaineth it See the notes on Gen. 6. 19. in thee or shew thee but both the Greeke translation and the Apostle Rom. 9. 17. addeth the word in Which is often to bee observed in words compounded as this is as Gen. 30. 20. dwell with me Psal. 5. 5. so journe with thee Psal. 42. 5. resorted with them Sinne against me Prov. 8. 36. and sundry the like bee declared Hebr. for to declare or tell my name See the notes on Gen. 6. 20. The Chaldee translateth that they may declare the power of my name From hence the Apostle inferreth Therefore God hath mercie on whom he will and whom he will he hardneth Rom. 9. 18. Vers. 18. about this time Greeke at this houre or time for the Greeke useth these two indifferently as In that houre Luk. 10. 21. whereas Matthew saith In that time Matt. 1â— 25. very heavy or vehemently weighty that is sore and grievous This plague proceedeth from the ayre as the former did from other elements founded that is the foundation of it laid as the Greeke saith created Vers. 19. speedily gather gather for to flee or to retire as the word signifieth Ier. 4. 6. and 6. 1. This warning as it implyed great danger to come so no lesse mercie in God towards such ill deserving people even come downe Hebrew and shall come downe and they shall dye meaning with the haile so soone as it should fall Vers. 20. made to flie the
reached but to the Iubilee so sometime it is but during life as 1 Sam. 1. 22. Thus by all meanes God provided to keepe men out of bondage as he had brought them out of Egyptian servitude to be his servants Levit. 25. 42. Nehem. 5. 8. And the Apostle saith If thou canst be made free use it rather 1 Cor. 7. 21. Especially God taught them hereby to labour for the Libertie which Christ at his Iubilee should bring unto them Ioh. 8. 32. 34. 36. and not to be the servants of men 1 Cor. 7. 23. And by this outward state of servants led them from the bondage of the Law at mount Sina to the freedome of the Gospell at mount Sion Galat. 4. 24. 25. 26. c. For the aule through the eare signified the sharpe iron precepts which men were bound to obey in their going out and comming in their whole administration till either the death of the master or the Iubilee did release them So the Apostle saith The Law hath dominion over a man as long as he liveth c. When wee were in the flesh the passions of sinnes which were by the Law wrought effectually in our members to bring forth fruit unto death but now we are delivered from the Law that being dead wherein we were held that we should serve in ne 〈…〉 of the spirit and not in oldnesse of the letter Romans 7. 1. 5. 6. Vers. 7. sell his daughter which the Hebrew canons say hee might not doe but while shee was a girle under the age and state of mariage not after neither might he sell her but for extreme povertie when he had nothing left of goods moveable or unmoveable unto the cloathes on his backe Maimony treat of Servants chap. 4. Sect. 1. 2. An example hereof was among the poore Iewes returned our of Babylon Nehem. 5. 1. 5. 8. maid-servant or hand maid see Gen. 16. 1. This servitude by the Law must bee but till the seventh yeere as was before for men-servants whom the Magistrates sold or till the Iubilee if it fell out before Deut 15. 12. Levit. 25. 40. or by the Hebrew canons till the death of her master as the servants that is as slaves basely and with dishonour for the Hebrew men and women might not be made to serve as servants but as hired persons and sojourners Levit. 25. 39. 40. Although therefore this by some is referred to the former law of men-servants in verse 2. 3. c. yet the Greeke translation changeth the gender and so understandeth it of bond-women or slaves And the Iew Doctors referre it to that which followeth in verse 26. 27. that an Hebrew handmaid goeth not out for losse of limme as of eye tooth c. but must receive satisfaction for such hurts as any other of Israel according to the Law in verse 24. Maimony treat of Servants chap. 4. Sect. 6. Vers. 8. evill that is displeasing as the Greeke also translateth it that he doe not betroth her unto himselfe oâ—to his sonne verse 9. Or who hath betrothed her to himselfe for the Hebrew hath both readings the first in the line the latter in the margine And the writing differeth in the eye * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo not and to to himselfe but hath no difference in the eare so Moses hearing it of God did by his spirit write both and the margine is that which in the Hebrew is noted to be read The Hebrew Doctors in Thalmud Bab. in Nedarim chap. 4. fol. 37. b. say The words read and not written and written and not read were the tradition of Moses from mount Sinai that is as the Hebrew scholion on that place noteth so Moses received in Sinai and delivered to Israel The Chaldee version in this and other the like places translateth according to the margin an evident proofe that these divers readings were not added by the Masorites as some thinke seeing the Masorites were not so ancient The Greeke copies here varie some having hath betrothed her to him othersome hath not betrothed and so Theâ—lotio and Symmachus also translated hath not betrothed The meaning seemeth to bee if he take dislike of her either before or after shee is betrothed By the Iewes canons An Hebrew maid might not be sold but unto one who either himselfe or his sonne might betroth her when she was mariageable As a man might not sell his daughter to his sonne because she was not meet for her master who was her brother nor for her masters sonns because shee was his fathers sister Maimony treat of Servants chap. 4. Sect. 11. shall he let her or cause her to be redeemed the Greeke translateth he shall redeeme her The Hebrewes say If her master have bethrothed her to him-selfe or to his sonne she is as other betrothed women and goeth not out but by the death of her husband or by bill and the commandement to betroth is before the commandement to redeeme If her master dye his sonne cannot betroth her to himselfe because she goeth out free by her masters death Maimony treat of Servants chap. 4. Sect. 7. 8. to a strange people that is to any stranger the Chaldee interprets it to another man And Maimony in the foresaid place Sect. 10. saith he may not sell her nor give her to another man whether he be one farre off or neere and if he either sell or give her it is nothing that he doth unfaithfully transgressed or dealt deceitfully and treacherously failing of that which was expected at his hands The Chaldee translateth he hath ruled over her Vers. 9. of daughters which the Chaldee explaineth of the daughters of Israel as is right and custome to be done with all other maids which are not servants This may be understood of giving a a dowrie as Exod. 22. 16. 17. and all other priviledges of a free woman Vers. 10. take him this the Greeke interpreteth take to himselfe though it may imply both the father and the sonne forespoken of her mariage dutie the due benevolence betweene man and wife such as the Apostle speaketh of 1 Cor. 7. 3. and so the Greek translateth it conversation or companying together the Hebrew Doctors also explain it from the phrase in Gen. 19. 31. to goe in unto her after the way of all the earth Vnto these three the Hebrewes adde seven moe their words are When a man marieth a wife whether she be a virein or otherwise be she great or small a daughter of Israel or a proselyte he oweth unto her ten things and she oweth foure Of the ten three are in the Law her food her rayment and her mariage duty that is to goe in unto her after the manner of all the earth And seven are by the doctrine of the Scribes The first is the principall of the dowrie which for a maid was fiftie shekels as is noted on Exod. 22. 17 and the other are called conditions of the dowrie and they are these to heale her
expoundeth it from that side of the outeraltar which is before the doore and that is the west side of incense the making and signification hereof is shewed on Exodus 30. 34 c. It figured the prayers and mediation of Christ Psal. 141. 2. beaten-small it was beaten the evening before this day see the notes on Exodus 30. 34. 36. This beating of the incense figured the agonie of Christ in his prayers before his death which hee offred up with strong crying and teares Luke 22. 44. Heb. 5. 7. within the veile meaning the second veile as the Apostle calleth it Heb. 9. 3. and so into the most holy place a figure of heaven it selfe into which the incense of Christs prayer and mediation should come before God for his Church Heb. 9. 24. Rev. 8. 3. 4. Maim in Iom hakippur c. 1. s. 7. telleth how the Sadducees which were in the dayes of the second Temple sayd that the incense for atonement day was to be put upon the fire in the Temple without the veile and when the smoake thereof ascended it went into the Holy of holies and their reason was this because it is written in Lev. 16. 2. I will appeare in the cloud upon the Mercie-seat they said that was the cloud of the incenso but our wise men faith he have taught that the incense was not burnt but in the holy of holies before the Arke as it is written Levit. 16. 13. upon the fire before the Lord. And forasmuch as they were carefull in the second Temple lest the high Priest should incline to the Sadducees side they did sweare him in the evening of Atonement day the Messengers of the Synedrion saying unto him Wee adjure thee by him that hath caused his name to dwell in this house that thou shalt not change or alter any thing of all that wee doe say unto thee Vers. 13. the cloud of the incense that is as the Greeke translateth it the vapour of the incense This cloud covering the Mercie-seat figured the mediation of Christ by which Gods wrath is turned from his church as is after said that he dye not Compare Revel 8. 3. 4. The manner of doing this service they say was thus the High Priest tooke the Censer with fire in his right hand and the Cup with incense in his left c. and went within the veile till hee came at the Arke there â—ee put the Censer betweene the two barres And in the second Temple where there was no Arke he put it upon a stone there set c. And he filled the palme of his hand with incense and put it upon the coles in the censer and stayed there till the house was full of smoake and went out And he went out backward by little and little with his face to the holy place and his backe to the Temple untill he came without the veile Then prayed he there in the Temple after hee was come out but a short prayer that the people might not be afraid and test they should say hee is dead in the Temple Maimony in Iom hakippurim chap. 4. sect 1. Chazkuni here saith It is said before in verse 2. In the cloud I will appeare c. and to the end that the might not behold the Majestie of God as it is written No man shall see me and live Exod. 33. 20. it was necessary that he should first darken the house with incense and after that he brought the blood in thâ—ther upon or over the Testimonie that is over the Tables of the Law which were in the Ark see Exod. 25. 16. and 31. 18. Vers. 14. blood of the bullocke which was killed for his owne sinnes verse 6. 11. and which had beene given as the Hebrew doctors write unto one to stirre the same Hence the Apostle observeth how the high Priest went in not without blood which he offred for himselfe c. wherein he figured Christ who should enter heaven not by the blood of Goats and Buls but by his owne blood Heb. 9. 7. 11. 12. though his blood was shed not for himselfe in whom was no sinne but for our iniquities sprinkle with his finger this was one sprinkling as Sol. Iarchi and others doe note and besides this he after sprinkled seven times upon Hebr. on the face that is the upper part which the Greek translateth but upon and so the Hebrew it selfe as in verse 15. and before Hebrew and to the face so in verse 15. seven times a number oft used in the legall services it signified a full and perfect applying and purging by the blood of Christ see Levit. 46. and compare Heb. 9. 14. 23. 1 Pet. 1 2. The Hebrewes understand these seven times to be besides the former and so to be eight in all they relate the order of it thus He killed the bullocke of the sin-offring which was for himselfe and the goat on the which the Lot fell for the Lord. And he caried their blood into the Temple and he sprinkled of the blood of them both in this day three and fortie sprinklings First he sprinkled of the blood of the bullocke eight sprinklings in the most holy place betweene the barres of the Arke neere the Mercie-seat within an hand-bredth as it is said AND BEFORE THE MERCY-SEAT HE SHALL SPRINKLE c. verse 14. And he sprinkled there one above and seven beneath By word of mouth wee have beene taught that this which is said SEVEN TIMES is more then the first sprinkling And he counted them one two three c left hee should forget And afterward he sprinkled of the goats blood betweene the bars of the Arke eight times one above and seven beneath and counted them as the former And he turned and sprinkled in the Temple upon the veile of the bullocks blood eight times one above and seven beneath for soit is said OF THE BLOOD OF THE BVLLOCK VPON THE MERCY-SEAT AND BEFORE THE MERCIE-SEAT And he turned and sprinkled of the goats blood likewise upon the veile eight times one above and seven beneath verse 15. and counted them as the former And afterwards hee mixed together the two bloods the bullockes blood and the goats blood And sprinkled of them both foure times upon the foure horses of the golden altar which was in the Temple verse 18. and seven times on the midst if the same altar verse 19. And at all these three and fortie sprinklings he dipped his finger in the blood one dipping for every sprinkling and sprinkled not twise with one dipping And the rest of the blood he poured at the westerne bottome of the brazen altar that was without Maimony in Iom hakippurim c. 3. s. 4. 5. V. 15. he shall kill the goat after he had sprinkled of the bullocks blood for himselfe hee left it in the Temple upon a base of gold that was there and afterward went out of the Temple and killed the goat saith Maimony ibidem chap 4. sect 2. for the people that as
covered Wee are not found to cover any blood but of the slaine beast which is lawfull to be eaten as is said in Levit. 17. 13. THAT MAY BE EATEN c. Wherewith must it be 〈…〉 red With any kinde of dust as earth lime chalke 〈◊〉 or other like rubbish that is small as powder but not 〈◊〉 a basket or a stone or thicke dung c which are 〈◊〉 kinde of dust It may be covered with embers or 〈◊〉 〈◊〉 any sort Hee that slayeth must lay dust unde 〈…〉 and after that slay and after that cover it with 〈◊〉 and he that slayeth he must cover it And if bee haue not couered it and seeth it afterward hee is bound to cover it for this is a commandement by it selfe and dependeth not upon the slaying onely And hee may not cover it with his foot but with his hand or with the knife or with an instrument or vessel lest this rite gro◠into a contempt and so the commandement concer 〈…〉 〈◊〉 be contemned For the honour is not to the commandment it selfe but to the blessed God which commanded it who hath delivered us from groping in dark 〈…〉 and hath ordained us a Lampe to make straight the things that are crooked and a Light to teach the 〈◊〉 of righteousnes and so it is said in Psal. 129. 105. Thy word is a Lamp unto my foot and a light unto 〈◊〉 path Maimony in Shechitah chap. 14. sect 1. c. Vers. 14. the soule that is the life as Ionathan expounds it the life of the soule for the soule Heb. in the soule In is often in stead of For but some here keepe the usuall signification and change the order as Chazkuni interprets it in the blood thereof is the soule thereof But Iarchi thus the blood is to it in 〈◊〉 of the soule for the soule hangeth in it the blood of any flesh to weet of beasts or birds not any of their blood Lev. 7. 26. So not onely that which commeth out in the slaying of the beast but that remaineth within in the heart or other parts is unlawfull to be eaten The blood which is the juyce of of the beast and the blood of the members as the blood of the milt and the blood of the kidneyes and the blood of the stones and the blood that is gathered in the heart and the blood that is found in the liver who so eateth of them is not to be cut off but is beaten for it is said yee shall not eat any blood Of that for which a man is to bee cut off he saith FOR THE SOVLE OF THE FLESH IS IN THE BLOOD he is not guilty of cutting off but for the blood wherein the soule or life goeth out Maimony in treat of Forbidden meates chap. 6. sect 4. is the blood figuratively spoken for is in the blood as verse 11. Vers. 15. every soule that is as the Chaldee translateth every man as verse 10. a carkasse to weet that which died of it selfe or is killed by an other thing and is not orderly slaine see Lev. 7. 24. Of this the Hebrewes say Hee that eateth presumptuously so much as an olive of the flesh of any cattell that is dead or wilde beast that is dead or fowle that is dead is to be beaten And whatsoever is not killed so as is meet loe that is a dead-carkasse Nothing is forbidden by the name of a carkasse but the sorts of cleane things onely because they are fit to be slaine and if they bee slaine after a lawfull manner they are lawfull to be eaten But uncleane things whose slaying availeth them not whether they be duely slaine or dye alone or the flesh be cut off from them alive who so eateth of them is not beaten as for a carkasse or a torne thing but as for eating of uncleane flesh Who so eateth a cleane bird alive all of it is beaten as for eating a carkasse Who so eateth of the flesh of an untimely birth of a cleane beast is beaten as for eating of a carkasse And it is unlawfull to eat of any beast that is borne untill the eight night after Exodus 22. 30. for who so tarieth not eight daies for a beast it is as an untimely-birth though he is not beaten for that The law forbiddeth a dead thing and that is a carkasse and forbiddeth that which inclineth to dye though it be not already dead and that is the torne thing There is no difference in the death whether it dye of it selfe alone or whether it fall and dye or whether it be strangled untill it dye or that a wilde beast hath rent and killed it Maimony in treat of Forbidden meats chap. 4. sect 1. 2. 3. 4. 8. As the forbidding of uncleane meats Levit. 11. spiritually forbid communion with wicked persons Acts 10. 12. 28. so this prohibition of things not duely slaine forbiddeth in mysterie to have religious communion with such as are dead in their trespasses and sinnes and which are not mortified by the worke of Gods word and spirit Ephes. 2. 1. 2. 3. 2 Cor. 6. 16. 17. Colos. 2. 13. and 3. 5. By the former explanation out of Maimony it appeareth that the strangled thing forbidden by the Apostles unto the Gentiles together with blood in Acts 15. 20. 29. was the carkasse or dead thing here spoken of for the Law otherwise mentioneth not the strangled And this compared with Deuteronomie 14. 21. where the Gentiles are permitted to eate such things giveth light to the true meaning of that decree in Acts 15. and a torne thing and is here for or distinguishing and disjoyning it from the carkasse aforesaid Any cleane beast or bird which by other beast or fowle or any other way was torne or maimed but not fully dead is here meant as is noted upon Exodus 22. 31. where this law is first given and shewed to tend also unto sanctification If it bee torne and dead it is a carkasse forementioned but this is a different precept and so meaneth torne things yet living as the Hebrewes observe Maimony in Forbidden meats chap. 4. sect 6. Againe The torne thing spoken of in the Law is that which is inclining to die And it is not called torne but that the scripture speaketh by an instance as that a Lion or the like hath torne it and broken it and it is not yet dead And there are other sicknesses or diseases which if they happen unto it it is accounted torne Maimony in Shechitah chap. 5. sect 1. 2. These beasts torne or inclining to death figured such persons as the Apostle likeneth unto naturall bruit beasts made to bee taken for a prey and destroyed which shall bee corrupted or utterly-perish in their own corruption 2 Pet. 2. 12. Where the Greeke words eis halosin that is for a prey or to be taken seeme to expresse the Hebrew terephah the torne thing here mentioned as in Iob 24. 5. the Hebrew latareph for a prey is turned in Greeke eis
4. the holinesseâ— of holinesses that is the most holy things as the Arke Table Candlesticke Altar c. which the Kohathites were to beare vers 5. 7. 9. 11. 15. These are generally named the Sanctuarie Num. 10. 21. and 3. 28. Vers. 5. setteth forward or removeth journieth from Mount Sinai towards Canaan and this was when the cloud was taken up from off the Tabernacle by the Lord Num. 10. 11 12. the veile of the covering called in Greeke the shadowing veile by the Apostle the second veile Heb. 9. 3. which was made of blew purple scarlet and fine linnen with Cherubims and was hanged betweene the holy place and the most holy Exod. 26. 31. 33. This veile figured the flesh of Christ Heb. 10. 20. as the Arke principally signified Christ also Gods presence with his church in him See the notes on Exod. 25. 10. 17. the Testimonie the Tables of Gods law which were in the Arke as in the heart or bowels of Christ Exo. 25. 16. Psal. 40. 8. This Arke of the testimonie was covered with the veile whiles the Tabernacle did stand Exod. 40. 3. and now when the Tabernacle is to be taken down and removed the Arke is covered with the same veile Vers. 6. shall put Hebr. shall giue in Greeke put over to wit over the Arke and veile Tachash skin in Greeke hyacinth or blew colour skin see Exod. 25. 5. This was to cover it from all injury of weather as raine or the like even as the whole Tabernacle when it stood was covered with such Exod. 26. 14. â—â—ai 4. 5 6. It was also to signifie the hiding of these mysteries for a time see after on vers 13. 〈…〉 a cloth wholly of blew these were those clothes or garments of ministerie mentioned in Exod. 31. 10. above upmost and herein the Arke had the preeminence of glory above all the other holy things for their upmost coverings were of skin but the Arke had above the skinne a cloth of blew or skie colour for the honour of Christ whom it figured the barres thereof made to beare the Arke with them Exod. 25. 14 15. see the annotations there Vers. 7. of Shew-bread Hebr. table of faces or of presence meaning of the bread of Presence or Shew-bread as the Chaldee here explaineth it and Moses elsewhere expresseth They were twelve cakes representing the twelve tribes of Israel or whole church see the annotations on Exod. 25. 30. and Lev. 24. 5. of blew the Greeke â—ere translateth it purple to cover withall Heb 〈…〉 of covering or of powring out of these seo the notes on Exod. 25. 29. continuall bread or bread of continuance so called because it was alwaies upon the table and when the old was taken off new was set on every sabbath as is noted on Levit. 24. 8. Vers. 8. sccarlet Onely the Arke representing Christ and the Table with Shew bread representing the church had three coverings all the other holy things had but two And none was covered with scarlet but this Table onely Vers. 9. of the light in Greeke inlightning or shining candlesticke see the notes on Exod. 35. 14. This was a figure of Gods Law Psal. 119. 105. Prov. 6. 23. 2 Pet. 1. 19. Vers. 10. upon a staffe or upon a leaver or barre such as things are removed and caried with betweene two or moe Num. 13. 23. The Greeke translateth it upon barres so in vers 12. Chazkuni noteth here that it is said upon a staffe and not under a staffe lest that which was caried should bee dragged on the ground Vers. 11. Altar of Gold the Incense altar which stood within the holy place a figure of Christs mediation for his church and of their presenting their prayers unto God by him See the notes on Exod. 30. 1 6. Vers. 12. instruments or vessels of ministerie Censers cups c. or such as are mentioned in 2 King 25. 14 15. Sanctuarie Hebr. sanctitie in Greeke the holies a staffe in Greeke barres as vers 10. Vers. 13. the ashes from the altar This the Greeke translateth They shall put a covering upon the altar The Altar of brasse which stood in the courtyard is heremeant of purple Onely the brazen altar waâ— covered with purple as the Table onely with scarlet vers 8. and these two colours are sometime used one for another as They put on him a scarlet robe Mat. 27. 28. for which in Ioh. 19. 2. is written they put on him a purple robe so in Mark 15. 17. they clothed him with purple all these colours signified the heavenly dignity of these holy things by the blood of Christ. And although the Altar of brasse stood in the open court where all might see it yet when they removed it also was covered as the other holy things Vers. 14. Vessels or instruments as vers 12. fire-pans of these and the rest see the notes on Exod. 27. 3. At the end of this verse the Greeke version mentioneth the Laver Exod. 30. 18. which in Moses is here altogether omitted thus And they shall take a purple cloth and cover the Laver and the base or foot thereof and shall put them into a covering of â—yâ—ointh skin and shall put them upon barres It seemeth to be not without mystery that Moses mentioning fire-pans flesh-hookes and other lesse things should quite omit the Laver which usually is reckoned among the holy things of the Sanctuarie Exod. â—5 16. and 38. 8. and 39. 39. and 40. 30. And as in Melchisedeks history in Gen. 14. he omitted his parentage kindred birth and death from which silence in the holy story the Apostle reasoneth as if he had beene without parents or kindred beginning of dayes or end of life Heb. 7. So here if it may be lawfull to conjecture the like the Laver is left uncovered and alwaies open to the eyes of the people that it might be a lively representation of Gods grace in Christ continuing and opened as an ever-springing fountaine that by the washing of the new birth by repentance and faith in the bloud of Christ we may in all our travels at all times cleanse our hands and feet our workes and wayes as the sacrificers did from the Laver Exod. 30 19 20. That albeit the face of the church is sometime hid as the Tabernacle wrapped up and the Light of the Word shineth not nor publike worship performed yet alwaies Gods elect having faith in him may wash and purge themselves in Christ his bloud unto forgivenesse of sinnes sanctification of the spirit and saluation Vers. 15. the sanctuary Hebr. Sanctity or Holinesse that is as the Greeke explaineth it Holy things see Num. 3. 28. This covering of the Sanctuary besides that it was for the honour and defence thereof had also a further mystery For as Moses put a veile upon his face Exod. 34. 33. that the sonnes of Israel could not stedfastly looke to the end of that which is abolished 2 Cor. 3. 1â— so the Tabernacle which our fathers caried with
Iesus into the possession of the Gentiles Act. 7. 45. was solden up and veiles and coverings were cast upon the holy things that the Israelites could not behold the end of those types whose end and accomplishment we now clearely see by the Gospell by the revelation of the mystery which was kept secret since the world began but is now made manifest and by the scriptures of the Prophets according to the commandement of the everlasting God made knowne to all rations for the obedience of faith Rom. 16. 25 26. Therefore we have Gods Throne and true â—abernacle set forth without veiles or covers Rev. 4. 2 c. The Temple of God is opened in heaven and there is seene in his Temple the Arke of the Testamentall covenant Revel 11. 19. not touch the holinesse that is the holy things as the Greeke translateth This restraint was like that concerning mount Sinai which by reason of Gods presence thereon might not be touched upon paine of death Exod. 19. 12. Heb. 12. 18. left they dye Hebr. and dye which the Chaldee expoundeth and not dye the Greeke that they dye not the word not before used being here againe to be understood as it is in Iob 30. 20. 25. and 31. 20. Psal. 9. 19. Prov. 30. 3. Deut. 7. 26. and often otherwhere The Scripture it selfe sheweth this want and supplieth it as in 2 Chron. 9. 20. 〈◊〉 were of silver it was accounted of that is it was not accounted of as is expressed in 1 King 10. 21. This judgement here threatned was executed upon Uzzah a Levite who putting his hand to the Arke of God was therefore smitten of God and died 1 Chron. 13. 10. shall be the burden that is as the Greeke translateth they s 〈…〉 â—eare these things to wit on their owne shoulders and not by wagons or any other meanes Num. 7. 9. Therefore it was a fault in Davids dayes that the Arke was caried upon a cart 1 Chron. 13 7. for they fought not the Lord after the due order 1 Chron. 15. 12 13. Vers. 16. to the oversight the Bishops office o◠〈…〉 the Greeke translateth Bishop Eleazar the Chaldee that which shall be committed to the charge 〈◊〉 custodie of Eleazar oyle of the Light that is of or for the golden candlestick These foure particulars the Hebrewes say Eleazar was to cary himselfe for Chazkuni on this place writeth The oyle of the Light and the oyle of Anointing the 〈◊〉 〈◊〉 his right hand and the other in his left And the Incense in his bosome and the Meat-offring on his shoulder R. Elias in Reshith chocmah treat of 〈◊〉 ch 16. noteth the like from the Ierusalemy Thalmud adding withall Behold according to his high place was his humility to honour the Lord to beare all this burden at one time the Sanctuary Hebr. the sanctity Greeke the Holy Eleazar had besides the charge of the oyle incense c. the care of all the sanctuarie also and of the burdens of the Ko 〈…〉 it es Num. 3. 32. vessels or instruments in Greeke the workes thereof In this office Bishop Eleazar was a figure of Christ the Bishop of our soules 1 Pet. 2. 25. unto whom it pertaineth to give grace the oyle of the Spirit for understanding of the Scriptures Luk. 4. 18. and 24. 45. Ioh. 1. 16. To put odours of sweet incense unto the praiers of all Saints by his mediation Revel 8. 3. 1. Tim. 2. 5. To present his Church as a pure Meat-offring and sacrifice unto his Father Ephe. 5. 26 27. 1. Cor. 5. 7. To give the anointing oile of the holy Ghost for our sanctification and rejoycing of our hearts Ioh. 7. 39. 1 Ioh. 2. 27. To oversee all Churches and Ministers and all actions in Churches where he is present and walketh among them till the worlds end Mat. 28. 20. Rev. 1. 13. and 2. 1. 2. c. Vers 18. Cut ye not off or Cause not to cut off in Greeke destroy not that is Cause not or occasion not by your default them to be cut off whiles you not looking to your charge they haply transgresse and so I destroy them as I did Nadab and Abihu Lev. 10. the families understand any of the families the Greeke translateth Destroy not of the tribe the family of Kaath Vers. 19. live and not die of this phrase see Deut. 33. 6. Thargum Ionathan expounds it live in the life of the righteous and not die with flaming fire having reference to Levit. 10. 2. of holinesses that is the most holy things in Greek the holies of holies every man Hebr. man man to his service that is each one to his severall worke that so disorder and confusion might be avoided none might intrude into anothers worke The Hebrew 〈◊〉 say The Levites are to be warned that they 〈◊〉 〈◊〉 one anothers work as that the Singer helpe not to 〈◊〉 〈◊〉 Porters worke or the Porter the Singers as it is written EVERY MAN UNTO HIS SERVICE AND TO HIS BVRDEN The Levites that doe the Priests service or a Lâ—â—â—â—â— that employeth himselfe in that worke which is not his owne worke are in danger of death by the 〈◊〉 of God Num. 4. 19. Maimony in Misn. treat of the Instruments of the Sanct. ch 3. sect 10. 11. Vers. 20. to see so in Exod. 19. 21. the people were charged not to breake through unto the LORD to see and because the men of Bethshemesh looked into the Arke of the Lord he smote of the people fiftie thousand and seventy men 1 Sam. 6. 19. This restraint taught them what discord there is betweene God and sinfull men and how great need wee have of a Mediatour And as the Priests themselves might not alwaies enter into the most holy place Lev. 16. 2. whereby the holy Ghost this signified that the way into the holy of holies was not yet made manifest while as the first Tabernacle was yet standing Hebr. 9. 8. so in that the Levites bare things which they might not touch nor see it signified a concealing in part of the mysterie of the Gospell which in other ages was not made knowne unto the sonnes of men as it was afterward revealed unto his holy Apostles and Prophets by the Spirit Ephes 3. 5. the mysterie which was hid from ages and from generations but now is made manifest to his Saints Coloss. 1. 26. is covered Hebr. is swallowed up which word is often used for destroying and abolishing Iob 2. 3. Num. 16. 30. 32. Esai 9. 16. and 3. 12. applied here to the hiding and covering of the holy things which was done suddenly and is by the Chaldee interpreted when they cover the vessels of the Sanctuarie It sigâ—ified the abolishing that after should be of this worldly sanctuary and shadowes therein by Christ Heb. 9. 1. 11. whos 's death was a destroying of the true Tabernacle and Temple Ioh. 2. 19. 21. The Apostle also treating of the death of the Saints useth this similitude If our earthly house
ever Dan. 6. 26. Wherefore that speech of Iob My Redeemer liveth Iob 19. 25. is translated in the Greeke The Eternall is he that shall unloose mee and lived Men till they be redeemed by Christ are through feare of death all their life time subiect to bondage Heb. 2. 15. Though God came not now to judge them neither so much as up braided them with their sinnes past yet could they not heare his voice but as the Apostle noteth they that heard it intreated that the word should not be spoken to them any more for they could not endure that which was commanded Heb. 12. 19 20. Vers. 27. Goe neere thou The people being terrified seeke for a Mediatour and that is the end and use of the Law to drive men unto Christ. Wherefore their affection now pleased God vers 28 29. and he gave them Moses to helpe them for the present and further promised them a Prophet like unto him which was Christ Deut. 18. 15. 18. Act. 3. 22. 26. thou speake unto us The office of a Mediatour as he is a Prophet Deut. 18. 15. is here described which is to goe neere unto God having received the word from him to speake it unto the people This was fulfilled in Christ Ioh. 1. 18. and 3. 13. and 8. 28. Here in the Hebrew doe thou speake the words are in the feminine gender as if they had spoken to a woman which is thought to be a note of the peoples troubled minde see the like in Num. 11. 15. and doc The like they promised before God spake these words Exod. 19. 8. not knowing the impossibilitie of the Law but how farre they were from performing this the golden calfe which they made ere fortie dayes were expired is a witnesse for which sinne Moses brake the Tables of the covenant Exod. 32. Deut. 9. 9. c. yet their good affection pleaseth the Lord. Vers. 28. well said The Greeke translateth they have spoken all things rightly or well Vers. 29. Who will give An Hebrew phrase meaning O that some would give or O that there were and so the Chaldee explaineth it The like is in Iob 6. 8. Psal. 14. 7. and 55. 7. and otherwhere to feare c. The things that God approveth in men are feare humilitie distrust in themselves and a confidence in him with love unto his Law Hereunto God called them by this his covenant drawing them unto Christ. Vers. 31. all the commandement that is the Law in generall or commandements as the Greeke translateth it the singular being often put for the plurall or every commandement So in Deut. 6. 1. and 8. 1. also in 2 Pet. 2. 21. and 3. 2. Vers. 32. observe to doe or and doe as this phrase often signifieth see the notes on Gen. 2. 3. right hand or to the left This signifieth an exact care to walke in Gods Law as in the high way from which men may not turne aside as in Deut. 2. 27. Therefore all aberration from the right way is noted by the turning to the right hand or to the left Esa. 30. 21. So after in Deut. 17. 11. 20. and 28. 14. Prov. 4. 27. CHAP. VI. 1 Moses setting himselfe to explaine Gods commandements exhorteth Israel unto obedience 4 He beginneth with the first and great commandement the love of the Lord 6 and of his Law in their heart 7 and of teaching it to their children 8 and professing it by outward signes 10 He warneth them that they forsake not God by prosperitie 16 nor by adversitie 17 but to keepe his Law for their good 20 and to endevour the continuance and propagation of his religion among their posteritie ANd this is the Commandement the Statutes and the Iudgements which Iehovah your God commanded to teach you to doe in the Land whither yee passe over to possesse it That thou maiest feare Iehovah thy God to keepe all his statutes and his commandements which I command thee thou and thy sonne and thy sonnes sonne all the dayes of thy life and that thy dayes may be prolonged Heare therefore ô Israel and observe to doe that it may be well with thee and that ye may multiplie mightily as Iehovah the God of thy fathers hath spoken unto thee in the land that floweth with milke and honey Heare ô Israel Iehovah our God Iehovah is one And thou shalt love Iehovah thy God with all thy heart and with all thy soule and with all thy might And these words which I command thee this day shall be in thy heart And thou shalt whet them on thy children and shalt speake of them when thou sittest in thine house and when thou walkest by the way and when thou liest downe and when thou risest up And thou shalt binde them for a signe upon thy hand and they shall be for phylacteries betweene thine eyes And thou shalt write them upon the doore-posts of thine house and on thy gates And it shall be when Iehovah thy God shall have brought thee into the land which he sware unto thy fathers to Abraham to Isaak and to Iakob to give unto thee cities great good which thou buildedst not And houses full of all good things which thou filledst not and wells digged which thou diggedst not vineyards and olive-trees which thou plantedst not and thou shalt have eaten and be full Take heed to thy selfe left thou forget Iehovah which brought thee forth out of the land of Egypt out of the house of servants Thou shalt feare Iehovah thy God and serve him and shalt sweare by his name Ye shall not goe after other gods of the gods of the peoples which are round about you For Iehovah thy God is a jealous God in the midst of thee lest the anger of Iehovah thy God be kindled against thee and he destroy thee from off the face of the earth Yee shall not tempt Iehovah your God as ye tempted him in Massah Keeping ye shal◠keepe the commandements of Iehovah your God and his testimonies and his statutes which he hath commanded thee And thou shalt doe that which is right and good in the eyes of Iehovah that it may be well with thee and thou maist goe in and possesse the good land which Iehovah sware unto thy fathers To drive out all thy enemies from thy face as Iehovah hath spoken When thy sonne shall aske thee to morrow saying What are the testimonies and the statutes and the judgements which Iehovah our God hath commanded you Then thou shalt say unto thy sonne Wee were servants to Pharaoh in Egypt and Iehovah brought us forth out of Egypt with a strong hand And Iehovah shewed signes and wonders great and evill upon Egypt upon Pharaoh and upon all his house before our eyes And he brought us out from thence that he might bring us in to give unto us the land which he sware unto our fathers And Iehovah commanded us to doe all these statutes to feare Iehovah our God for good unto us all dayes
unto thee For hee is an abomination to Iehovah thy God whosoever doth these things whosoever doth unrighteousnesse Remember that which Amalek did unto thee by the way when ye were come forth out of Egypt How hee met thee by the way and smote the hind most of thee all that were feeble behind thee and thou wast faint and weary and hee feared not God Therefore it shall be when Iehovah thy God hath given rest unto thee from all thine enemies round about in the land which Iehovah thy God giveth unto thee for an inheritance to possesse it thou shalt blot out the remembrance of Amalek from under the heavens thou shalt not forget it Annotations A â—oâ—tâ—oversie a plea or strife in Greeke a contradiction and they or that they the Iudges may judge them And this Law concerneth all Courts the highest of 71 Iudges the Court of twenty three and the Court of three the lowest of which judged inferiour causes and money matters and had authority to beat malefactors but not to put to death justifie that is pronounce just so absolve or acquit in judgment condemne for wicked or pronounce wicked and so tendemne in judgment as the Greeke translateth it condemne This is contrary to the former and so the Apostle opposeth them saying It is God that justifieth who is hee that condemneth Rom. 8. 33. 34. This law is perpetuall the transgression whereof is a great sinne for Hee that justifieth the wicked and he that condemneth the just even they both are an abomination to the LORD Prov. 17. 15. Vers. 2. worthy to be beaten Hebr. a son of beating which the Greeke translateth worthy of stripes and the Chaldee a sonne guilty of or worthy to bee beaten So the sonne or childe of hell Matt. 23. 15. is one worthy of hell fire the son of death in 1 Sam. 20. 31. is one that was worthy of death and therefore should be killed and in the Gospell If the sonne of peace bee there in the house Luk. 10. 6. which another Evangelist explaineth thus If the house be worthy Matt. 10. 13. Now who they were that deserved beating are by the Hebrewes shewed thus Hee that transgresseth against a prohibition whereby the contrary commandement to be done is broken off and they warned him of it and said unto him Doe not this thing for if thou doest it and keepest not that which is commanded concerning it thou shalt be beaten and he transgresseth and keepeth not the commandement loe he is to be beaten Maimony in Sanhedrin chap. 16. sect 4. More particularly Thâ—se are to be beaten whosoever transgresseth against a prohibition for which he deserveth to be cut off but is not to bee put to death by the Synedrion as he that eateth fat or bloud or leven at the Passeover Likewise whosoever transgresseth against a prohibition for which they are guilty of death by the band of God as hee that eateth of fruits before the first-fruits tithes c. be paid and a Priest that is uncleane and eateth of the heave-offering which is cleane Likewise who so transgresseth against a prohibition wherein there is an act or worke as hee that boyleth a Kid in his mothers milke which the Hebrewes understand of eating flesh with milke or that weareth Linsey-woolsey But a prohibition wherein is no act as to walke as a tale-bearer to revenge or beare grudge or receive a false report c. for such he is not beaten nor for any other wherein there is an act some few excepted Every prohibition for which they are to be put to death by the Magistrate as adulterie working on the Sabbath c. they are not beaten therefore So every prohibition for which they are to make satisfaction as robbery theft c. they are not beaten for it And every prohibition whereby the contrary commandement is broken off as Thou shalt not take the dam with the young Deut. 22. 6. Thou shalt not wholly rid the corner of thy field Levit. 19. 9. c. they are not beaten for it unlesse they keepe not the commanded thing concerning them that is unlesse they omit the letting of the dam goe Deut. 22. 7. and the leaving of the corner for the poore Levit. 19. 10. And for a prohibition implied in the generals they are not beaten but all other prohibitions which are in the Law they are to bee beaten for doing them What is that prohibition comprised in the generals It is one prohibition which generally compriseth many things as yee shall not eat with the bloud Levit. 19. 26. And so when it is said Doe not such a thing and such a thing forasmuch as there is not a particular prohibition set before every one of them he is not to be beaten for every one of them unlesse they bee divided in other prohibitions or said by word of mouth that they are divided As where it is said Eat not of it raw or sodden Exodus 12. 9. hee is not beaten for eating of it raw and sodden twice but once Of the first-fruits hee saith Yee shall not eat bread and parched corne and greene eares Levit. 23. 14. a man for eating these three is to bee beaten thrice by word of mouth wee have beene taught that these are divided or severall It is said in Deut. 18. 10. Let there not bee found in thee any that maketh his sonne or his daughter to passe thorow the fire a diviner of divinations an observer of times although all these things be comprehended generally in one prohibition yet are they divided in other prohibitions as in Levit. 19. 26. ye shall not observe fortunes and yee shall not observe times to teach that every one of these is a prohibition by it selfe severall and so all other of like sort Maimony in Sanhedrin ch 18. sect 1 2 3. Finally they say All prohibitions for which cutting off is due but not death by the Magistrate for which men are to be beaten are one and twenty All for which death is due by the hand of God which are prohibitions wherein an act is for which men are to be beaten are eighteene All prohibitions in the Law for which there is neither cutting off due nor death by the Magistrate for which men are to be beaten are an hundred sixtie and eight So there are found in all which are to be beaten 207. Maimony ibidem chap. 19. All which are there particularly related but would be too long here to repeat the Iudge that is the Iudges as the Greeke translateth for one Iudge sate not alone to judge controversies Neither was any man to be beaten without witnesses of his crime No man is to bee beaten but by witnesses and evidence and they are to examine the witnesses by inquiry and diligent search even as they do in judgments of life and death Maimony in Sanhedrin chap. 16. sect 4. cause him to lie downe or to be laid downe and bound fast the manner is said to bee thus both his hands
explained in Deut. 17. 1. and thereupon their blame This is opposed to Gods faithfulnesse in vers 4. and it is an effect of their foresaid corruption and an evident signe thereof not of his sonnes that is not such a spot or blemish as is in the sonnes of God through their infirmity whereto all are subject but such as is in a crooked and perverse generation that will not be reclaimed from their wees And this is a declaration of the effect of the Law in Israel which was added because of transgressions Gal. 3. 19. and when it came sinne reviued and the passions of sins which were by the Law did effectually worke in their members to bring forth fruit unto death as Rom. 7. 9 5. But the grace of God through the Gospel worketh contrary effects of sanctification which the Apostle layeth down in these words of Moses thus That ye may be blamelesse and sincere the children of God unblemished or spotlesse in the midst of a crooked and perverso generation among whom shine ye as lights in the world holding fast the word of life Philip. 2. 15 16. The Chaldee expoundeth it They have corrupted themselves and not him sonnes that have served Idole crooked or fâ—â—ward it is contrary to strait or even Esay 42. 16. and they that are thus in heart are an aboâ—â—nation to the Lord Praâ— 11. 20. This title Peter gave unto the Iewes that refused the Gospell Act. 2. 40. herein the people are opposed to God just and righteous in vers 4. as they that perverted all eqâ—nty Mich. 2. 9. and had made them crooked pathes Esay 59. 8. perverse that turne and writhe themselves and others as wrestlers are but this word is applied to such as are perverse in minde and counsell Iob 〈◊〉 10 used also by our Saviour in Lu. 9. 41. O saithlesse and perverse generation Hereby Israels habiâ— in evill is sigh 〈…〉 〈…〉 sting the holy Ghost Act 〈◊〉 51. so that their corruption and spot could not be 〈◊〉 but remained upon them as malignant ulcers Compare Esay 1. 5. 6. ler. 5. 3. Vers. 6. requite or reward recompence This is a sharpe rebuke of the ungratefull people set downe therefore question-wise who in faith and obedience should have shewed at least their thankfull hearts as did hee which said What shall I render unto Iehovah for all his beneficiall rewards unto mee I will take up the cup of salvation and call upon the name of Iehovah Psal. 116. 12 13. foolish or vile the Hebrew Nabal is such a foole as hath his understanding and judgement saded and depraved whereupon hee becommeth vile and wicked saying in his heart there is no God Psal. 14. 1. and blaspheming his name Psal. 74. 18. This foole or vile person is opposed to the noble or liberall Esa. 325. The Chaldee here translateth people which have received the Law and are not wise Father by regeneration as 1 Pet. 1. 3. Deut. 14. 1. bought thee or thy purchaser thy possessour owner see the Annotations on Ex. 15. 16. And this aggravateth their sinne who denied the Lord that bought them as 2 Pet. 2. 1. for the oxe knoweth his owner or him that bought him though Israel did not know Esay 1. 3. made thee not onely in the first creation as Gen. 1. 26. but in exaltation to dignity after redemption as God is said to have made Moses and Aaron 1 Sam. 12 6. who advanced them to that honour in his Church Therefore this word is used for a degree of grace after creation as in Esay 43. 7. I have created him for my glory I have formed him yea I have made him So Christ is said to have made twelve when hee ordained them to the office of Apostleship Mar. 3. 14. And Paul saith of Israel that God exalted the people when they dwelt as strangers in the land of Egypt Acts 13. 17. â—established formed fitted ordered firme and stable that thou mightest abide in his grace Vers. 7. of old or of the world and ages past all which will testifie of Gods grace unto his people Thus Moses confirmeth that which hee spake of Gods goodnesse towards them in vers 6. and by this the Saints confirmed themselves in their troubles and feares Psal. 77. 6. 7. c. and 119. 52. and 143. 5. So in Esay 46. 9. Remember the formerthings of old for I am God and there is none else c. generation and generation that is all generations and every of them so in Psal. 89. 2. to generation and generation and Esth. 3. 4. day and day that is euery day and Ezr. 10. 14. citie and citie that it every citie he will shew This the Psalmist confirmeth saying O God with our eares we have heard our Fathers have told unto 〈◊〉 the worke thou wroughtest in their daies in daies of old c. Psal. 44. 1 2 c. So in Iudg. 6. 13. Where be all his miracles which our fathers â—â—ld us of Vers. 8. divided inheritance that is appointed and gave lands and Countries for the nations to inherit as mount 〈◊〉 to the Edomites Deu. 2. 5. Aâ— to the Moabites Deut. 2. 9. and so to others 〈◊〉 9. 7. For God hath 〈◊〉 of 〈◊〉 bloud â—ll mankinde for to dwell on all the face of the earth hath determined the times before appointed and the bounds of then habitations that they should seeke the Lord if haply they might feele after him and finde him Acts 17. 26 27. separated into distinct families and peoples with severall languages whereof see Gen. 10. and 11. chapters bounds or borders limits of the peoples which may be referred specially to the peoples in the land of Canaan whose bounds God proportioned before hand according to the number of the sonnes of Israel that they might be possessors of it after the Canaanites Though generally there is also a proportion betweene the 70. nations reckoned in Gen. 10. and the seventy soules of Israel which was their whole number when they went downe into Egypt Gen. 46. 27. Deut. 10. 22. and more particularly betweene Canaan with his eleven sonnes Genes 10. 15 18. and the twelve sonnes of Israel which became Patriarchs to the Church of God Exo. 1. 1 4. Gen. 48. 28. Acts 7. 8. the sons of Israel in Greeke the Angels of God so the Lxx translated this place purposely lest the heathens should here take offence that Israel should be matched with the 70. nations that is with all peoples of the world And the Iewes supposed there were seventy Angels rulers of the seventy nations and therefore they say according to the number of the Angels of God whereby they meane seventy Their opinion is to be seene in R. Menachem on Gen. 46. where he saith It is a generall rule that there is one degree of glory above another and they that are beneath are a secret signification of those that are above and the 70. soules Gen. 46. 27. signifie the 70. Angels that are round about
the Israelites by miracles wonders and signes which God did by him in the middest of them Act. 2. 22. Heb. 2. 4. in whom God was reconciling the world unto himselfe 2 Cor. 5. 19. whoÌ„ God buried not as he did Moses but raised him froÌ„ the dead that he saw no corruption Of him Moses wrote and to him give all the Prophets witnesse that through his name whosoever beleeveth in him shal receive remission of sins Act. 10. 40. 43. And by him all that beleeve are justified from all things from which we could not be justified by the law of Moses Act. 13. 39. This is the true God eternall life 1 Ioh. 5. 20. To him be honour and glory and praise throughout all generations and let all the earth be filled with his glory Amen and Amen A TABLE OF SOME PRINCIPALL THINGS OBSERVED IN THE ANNOTATIONS ON THE FIVE BOOKES OF MOSES A AAron and his sonnes made Priests Exod. 28. their first offerings Lev. 9. Aarons death Num. 21. 24. 28. Abib the moneth which we call March Exod. 13. 4. and 23. 15. Deut. 16. 1. Abrahams name interpreted Gen. 17. 5. Accepting the face what it is Gen. 19. 21. Adultery punished with death Lev. 20. 10. Deut. 22. 22. Afflicting of the soule by fasting c. commanded unto all Israel one day in the yeere Lev. 16. 29. It was to be from evening to evening Lev. 23. 32. All or every for all sorts Exod. 9. 6 25. Almighty or All-sufficient Shaddai Gods name Gen. 17. 1. Altar Gen. 8. 20. Altar of incense Exod. 30. 1. c. called the Altar of gold Exod. 40. 26. Altar of Burnt-offering or Brazen Altar Exod. 27. 1 c. and 40. 29. The Princes Offrings at the dedication of the Altar Num. 7. Amalek Gen. 36. 12. His destruction commanded Exod. 17. 16. Deut. 25. 19. Amen what it signifieth Num. 5. 22. Amids for within Gen. 2. 9. Ammonites Gen. 19. 38. Israel might not fight with them Deut. 2. 19. Amorites used for all heathens in Canaan Gen. 48. 22. And for but Gen. 2. 17. for that Gen. 12. 12. and 27. 4. Exod. 8. 29. for for Gen. 12. 19. Exod. 15. 2. for or Gen. 13. 8. and 19. 12. for then Gen. 3. 5. for that is Gen. 13. 15. or namely 1 Chron. 1. 36. for a passion of the minde Gen. 27. 28. And for both or superfluous Gen. 36. 24. and 40. 9. and 8. 6. for who which c. Gen. 49. 25. or that which Deut. 32. 1. for therefore Gen. 31. 44. for if or and if Gen. 18. 30. Exod. 4. 23. Levit. 26. 40. Angell what it signifieth Genes 16. 7. and 32. 1. Christ called an Angell Gen. 26. 24. and 48. 16. Exo. 3 2. and 14. 19. and 23. 20. The heathens opinion of Angels Gen. 32. 1. Anointing what it signified Exod. 29. 7. and 30. 26. The Anointing oile described Exod. 30. â—3 c. who were anointed therewith Ex. 30. 33. Answering what it is from God Gen. 36. 3. Appearing before God with three things Exod. 23. 15. Arke Teba Gen. 6. 14. Arke Aron Exod. 25. 10. Arabia whereof it was named Gen. 10. 7. Aram called Syria Gen. 24. 10. and 25. 20. Armies or hosts of Israel Exod. 6. 26. Arrowes for plagues Deut. 32. 23. Asses of what use Gen. 49. 11. Assembly or Church for multitude Gen. 28. 3. Ascending for burning Exod. 27. 20. Assured saying Gen. 22. 16. Atonement Exod. 29. 36. Lev. 1. 4. Atonement day with the Law for making reconciliation for the Church once in the yeere Levit. 16. Avenging and bearing grude forbidden Levit. 19. 18. B BAal-peor the Idoll wherewith Israel joyned Num. 25. Babylon Gen. 10. 10. and 11. 9. Back-parts of God what they meane Ex. 33. 23. Balaam and Balak with their storie Numb 23. c. Balaams prophesies Num. 24. his death Num. 31. 8. Baldnesse made for sorrow for the dead forbidden Lev. 21. 5. Banquet named of drinking Gen. 19. 3. Battlements to be made on houses Deut. 22. 8. Beersheba The Well of the oath Gen. 21. 31. and 26. 33. Before one i. exposed to him Gen. 13. 9. and 20. 15. and 34. 10. Begin how it is used for the doing of any thing Gen. 9. 20. Bekah an halfe shekell Exod. 38. 26. Belial what it signifieth Deut. 13. 13. Bels on the High Priests garments Ex. 28. 34 35. Beleefe or faith what it meaneth Gen. 15. 6. Exod. 17. 12. Bending the head what it meaneth Exod. 4. 31. Benjamin Benoni Gen. 35. 18. set before the children of the bond-woman Exod. 1. 3. Shoulders of Benjamin what they meane Deut. 33. 12. Bethel a Citie Gen. 12. 8. and 28. 19. Bethlehem Gen. 35. 16 19. Betrothing of a wife the manner of it among the Iewes Deut. 22. 23. The punishment for lying with a betrothed woman Deut. 22. 24 c. Binding a Chariot for making ready Gen. 46. 29. Bishops where of named Num. 3. 32. Biting usurie forbidden but allowed upon strangers Exod. 22. 25. Deut. 23. 19 20. Blasphemers to be put to death Lev. 24. 16. Blemishes might not be in any sacrifice Lev. 1. c. Deut. 17. 1. Blesse what it meaneth Gen. 1. 22. and 2. 3. and 12. 2. and 14. 19 20. and 27. 4. Blessing for gift 33. 11. for salvation Gen. 47. 7. Blessings for them that keepe Gods commandements and curses for the transgressors Lev. 26. Deut. 28. The Priests blessing of Israel Numb 6. 23 c. Blessing God for meat drinke c. Deut. 8. 10. Blessings and Curses where to be pronounced Deut. 27. Moses Blessings of the tribes Deu. 33. Blew what colour it was Exod. 25. 4. Bloud for life Gen. 9. 4. Blouds for murther Gen. 4. 10. Bloud of the sacrifice put on the Priests eare thumbe and toe Exod. 29. 20. Bloud of fowles and beasts might not be eaten Lev. 7. 26. 17. 10 11 12. Bloud of wilde beasts and fowles must be covered with dust Lev. 17. 13. Booke of God or of life Exod. 32. 32. The feast of Boothes or Tabernacles Lev. 23. 34. Borrowing and lawes concerning it Ex. 22. 14 15. Bowing downe for worship Gen. 22. 5. Ex. 4. 31. Brasse what it signifieth Exod. 27. 2. Bread for all food Gen. 3. 19. and 21. 14. 31. 54. Breath Neshamah what Gen. 2. 7. Brestplate of the high Priest Exod. 28. 15. Bribes forbidden Exod. 23. 8. Bringing neere and offering used for the same Lev. 1. 2. Brother for kinsman Gen. 13. 8. for the same humane nature Gen. 19. 7. Building how used Gen. 2. 22. Building for having children Gen. 16. 2. and 30. 3. Bullocke of the second yeere as a Calfe of the first Exod. 29. 1. Burnt-offering Gen. 8. 20. The Law concerning it whether it were of the herd flocke or fowles with the signification Lev. 1. and 6. 9 c. Butter what it signified Deut. 32. 14. C A Cake of the first of the dough to be given to the Lord Num. 15. 20. Calfe of the first yeere
is wofull evils their throat is an open grave their tongue they make smooth Condemne thou them as guiltie O God let them fall from their consultations with the multitude of their trespasses drive thou them away for they are turned rebellious against thee And rejoyce shall all that hope for safetie in thee for ever shall they showt and thou shalt cover them and they that love thy name shall be glad in thee For thou Iehovah wilt blesse the just one as with a buckler with fauourable acceptation thou wilt crowne him about Annotations NEchiloth These by the name seeme to be wind instrumeÌ„ts as flutes trumpets cornets c. as Neginoth are stringed instruments Psal. 4. 1. For Chalil is a Pipe Isa. 5. 12. Vers. 2. my meditation in Greeke my cry Vers. 3. Attend or Inâ—line namely thine eare as is expressed Ps. 10. 17. Pro. 2. 2. but often the word eare is omitted as here so Ps. 61. 2. and 66. 19. and 86. 6. and 142. 7 c. will I pray or I doe pray meaning still and usually Vers. 4. at morning or in the morning which hath the name in the originall tongue of inquiring looking and seeking early and is therefore used for every first opportune or fit time both to pray for and to receive blessings Psal. 88. 14. and 92. 3. and 90. 14. and 143. 8. Here also the word at or in is to be supplied as Beith a house 2 Chron. 26. 21. for bebeith in a house 2 King 15. 5. and many the like orderly addresse prepare or settle in order meaning either his person as Iob 33. 5. or his speeches as Iob 32. 14. looke out or espie as he that keepes watch and ward expecting what God will answer as is explained in Hab. 2. 1. This noteth diligence hope and patience So Mic. 7. 7. Vers. 5. a God or a mightie one in Hebrew Ael the name of God denoting his might or puissance which therefore the Greeke sometime translateth Ischuros Mightie Psal. 7. 12. sometime Mighty God Isa. 9. 6. but most commonly God which the holy Ghost alloweth Mat. 27. 46. and 1. 23. delighting wickednesse or that takest pleasure in wickednesse By wickednesse and evill may here be meant also by figure of speech wicked and evill persons See Psal. 36. 12. sojourne or be a guest with thee meaning that an evill man should have no entertainment to be harboured as a guest much lesse to have any abiding or setled habitation with God Here the word with is to be supplied as in the like Hebrew phrase Ps. 94. 20. GeÌ„ 30. 20. So in Ex. 9. 16 that I might shew thee for shew in thee as the Apostle citeth it Rom. 9. 17. the like is in Psal. 42. 5. Vers. 6. Vainglorious fools or mad boasting fools called Holelim of halal to extoll praise glorifie w ch when it is of ones selfe and immoderate is dotage folly and madnesse Hence is the word used for mad or raving with folly Eccles. 2. 2. 12. and 7. 9. and 10. 13. Isa. 44. 25. So after in Psal. 75. 5. and 10â— 9. and 73. 3. The Chaldee calleth them mockers that worke so the holy Ghost translateth it Act. 13. 41. from Hab. 1. 5. The Hebrew word signifying a willing working out perfecting and practising as Psal. 7. 14. painfull iniquitie or sorrowfull sin vaine unlawfulnesse The originall word Aven which hath the signification of paine or sorrow is of large use denoting all sinfull and unjust affections actions or endevours which cause paine or sorrow or be painfully done and is applied in speciall to idolatry joyned with Teraphim or images 1 Sam. 15. 22. And Beth-el that is Gods house is called of the Prophets Beth-aven an Idols house or place of iniquitie Hos. 4. 15. and 10. 5. because Ieroboam had there set up false worship 1 Kings 12. 29. And in Isa. 66. 3. he that blesseth Aven or an Idoll is turned in Greeke a blasphemer Thus Poghnalei-aven be such as worke practise or commit idolatry superstition or other sin and iniquitie whereof comes sorrow griefe miserie and at last confusion however such evill workers doe polish and trim their actions for they shall be rejected that worke unlawfulnesse hoi ergazomenoi ten anomian Mat. 7. 23. or are workers of iniquitie hoi ergatai tes adiktas Luke 13. 27. as this Hebrew phrase is by the Evangelists interpreted The phrase is taken from Iob ch 31. 3. and 34. 8. 22. The Chaldee translateth them that doe falshood Vers. 7. Thou wilt bring to perdition or wilt doe quite away wilt fordoe or make perish man of blouds that is bloudy man or murderer as the Chaldee expoundeth it the man that sheddeth innocent bloud When bloud is used in the plurall number it usually noteth murder or manslaughter and the guilt following it as Gen. 4. 11. the voyce of thy brothers blouds crieth 1 Chr. 22. 8. thou hast shed many blouds so after in Ps. 9. 13. and 106. 38. and 51. 16. Somtime it signifieth naturall uncleannes as we are borne in sin or sin deserving death Ezek. 16. 6. 9. I saw thee polluted in thine owne blouds c. Hereto we may compare the Apostles speech Iohn 1. 13. which are borne not of blouds c. A man of blouds is one that is defiled therewith or given thereto 2 Sam. 16. 7. Psal. 16. 9. and 55. 24. and 59. 3. and 139. 19. See the like phrase opened Psal. 140. 12. and of deceit that is man of deceit as is expressed Psal. 43. 1. meaning the deceitfull man faytor or impostor so noting hereby the secret sinner as by the former speech the open and violent Deceit dole or guile called in Hebrew Mirmah is named of Ramah to heave or cast or shoot with bow And as warpen bowes doe cast and shoot awry and deceive the archer Psal. 78. 57. so impostors or men of guile doe first as it were lift up a man with vaine hope that being disappointed he may have the more heavy overthrow See 1 Chr. 12. 17. Gen. 29. 25. So in another phrase to lift up the soule signifieth to deceive with vaine hope Ier. 37. 9. Vers. 8. mercy or kindnesse benignitie in Chaldee goodnesse See the note on Psal. 136. 1. thy house or edifice named in the Hebrew of building beith in Greeke of dwelling oikos in English of tuition and custodie a house of the Almein huis which is of hu to defend By house here is meant Gods tabernacle called his house 1 Chron. 9. 23. Mark 2. 26. for the temple was not built in Davids dayes will doe worship or bow downe my selfe in signe of honour toward the palace for the worshippers entred not into the Sanctuary it selfe but into the court-yard and at the doore offered their gifts Psal. 116. 19. Lev. 1. 3. Heb. 9. 6. A palace Heical is the name of Kings houses Psal. 45. 9. 16. Prov. 30. 28. attributed to the places where Gods Majestie was said to dwell as the tabernacle 1
of man who is heire of all things Hebr. 1. 2. restoreth our losse and will cause the remnant of the people even who-soever overcommeth to inherit all things Zach. 8. 12. Rev. 21. 7. though unto man living here in sorrowes we yet see not all things subdued Hebr. 2. 8. Vers. 8. Sheepe and oxen or Flockes and herds the flocke comprehending both sheepe and goats Levit. 1. 10. Vers. 9. The fowle that is fowles or birds one is used for many or all so the Hebrew often speaketh of other things as ship for ships 1 King 10. 22. with 2 Chron. 9. 21. speare for speares 2 King 11. 10. with 2 Chro. 23. 9. So Psal. 20. 8. and 34. 8. of the heavens that is of the aire for all this Outspred or firmament spred over the face of the earth God called Heavens Gen. 1. 17. the place also above where the Sunne and starres are be called heavens Gen. 1. 17. and the highest place where the Angels dwell and God himselfe is said to sit in is likewise called heaven Matth. 5. 9. and 24. 36. and by the Apostle named the third heaven 2 Cor. 12. 2. So other Scriptures mention the birds of heaven Matth. 13. 32. the winds of heaven Dan. 7. 2. the clouds of heaven Dan. 7. 13. the dew of heaven Dan. 4. 12 c. The Hebrew name Shamajim hath the forme of the duall number but the Evangelists expresse it indifferently by the singular or plurall as where one saith your reward is great in the heavens Mat. 5. 12. another saith it is much in heaven Luk. 6. 23. PSAL. IX David praiseth God for executing of judgement 12 He inciteth others to praise him 14 He prayeth that he may have cause to praise him 16 The judgements that shall come upon the wicked To the Master of the Musicke upon Muth labben a Psalme of David I Will confesse Iehovah with all my heart I will tell all thy marvellous workes I will rejoyce and shew gladnesse in thee I will sing Psalme to thy name O most high When mine enemies turned backward they stumbled and perished from thy face For thou hast done my judgement and my doome hast sitten on the throne judge of justice Thou hast rebuked the heathens hast brought to perdition the wicked one their name thou hast wiped out for ever and aye The desolations of the enemie are wholly ended to perpetuitie and the cities thou hast pulled up perished is the memoriall of them of them And Iehovah shall sit for ever he hath prepared his throne for judgement And he will judge the world with justice will judge the peoples with righteousnesses And Iehovah will be an high refuge for the oppressed an high refuge at times in distresse And they that know thy name wil trust in thee for thou for sakest not them that seeke thee Iehovah Sing Psalme to Iehovah that dwelleth in Sion shew forth among the peoples his doings For he that seeketh out blouds remembreth them forgetteth not the crie of the meeke afflicted Be gracious to me Iehovah see mine affliction from my haters lifting up mee from the gates of death That I may tell all thy praises in the gates of the daughter of Sion may be glad in thy salvation The heathens are sunke downe in the corrupting pit that they made in the net that they hid caught is their foot Knowne is Iehovah judgement hee hath done in the worke of his hands insnared is the wicked one Meditation Selah The wicked shall turne into hell all the heathens that forget God For not to perpetuitie forgotten shall be the needie one nor the expectation of the poore afflicted ones perish for aye Rise up Iehovah let not sory man be strong let the heathens be judged before thy face Put thou Iehovah a feare in them let the heathens know that they be sory men Selah Annotations VPon Muth labben This if it be referred to the musicke seemeth to be a kinde of tune like that we call the Counter-tenour Otherwise it may be read For the death of Labben but who he was is uncertaine some thinke it was Goliath the Chaldee saith for the death of the Sonne It seemeth to me as the former Psalme was of the propagation of Christs kingdome so this is of the destruction of Antichrists Vers. 2. marvellous works or wonderfull things miracles The originall word signifieth high and hidden such as mans power cannot performe nor reason reach unto and therefore are admired Vers. 3. in thee the Chaldee saith in thy word Vers. 4. when my enemies turned This may be taken for a summe of his praise for deliverances past or in faith for like to come and may be read when my foes turne backe they shall stumble and perish from thy face from before thee because of thy presence that is for feare of thee and shut out from thy face or presence So after Psal. 68. 2 3 9. So the Apostle speaketh of the wickeds perdition from the face of the Lord 2 Thess. 1. 9. Vers. 5. done my judgement that is given sentence and executed according to the right of my cause See Psal. 7. 9. The Chaldee expoundeth it my vengeance sitten on the throne or set thee downe on the throne the seat of judgement or tribunall This noteth both kingly authority Psal. 132. 11 12. and the acting or executing of the same 2 Chron. 18. 18. Isay 6. 1. Dan. 7. 9. Rev. 20. 11. Vers. 6. hast rebuked with rough and severe words but this when God doth it commonly importeth confusion as being to his enemies and therfore joyned with the curse Psalm 119. 21. and 68. 31. and 76. 7. and 18. 16. Zach. 3. 2. So else-where he saith at the rebuke of thy face they perish Psalm 80. 17. wiped out or wiped away as with the hand And this wiping out the name noteth an utter abolishing with great wrath Deut. 9. 14. and 29. 20. Psal. 109. 13. for ever and aye or for ever and yet or to eternitie and perpetuity The Hebrew Ghned yet is added to eternity or ever to increase the durance of it and to note all eternities Psal. 10. 16. and 21. 5. and 104. 5. and 145. 1 2. taken from Moses Exod. 15. 18. Vers. 7. The desolations which the enemie made in spoiling our land or the desolate places which the enemie builded for himselfe as in Iob 3. 14. great men are said to build themselves desolate places of the enemie So the Greeke turned it We may also reade it O enemie the desolations are quite ended which thou madest or are they ended to perpetuitie or to victory that is so as it continueth for ever Ever or Eternity hath the name Ghnolam in Hebrew of being hid and so unknowne perpetuitie Net sach is so named of prevailing and getting victory by perpetuall durance Hereupon that speech of the Prophet he hath swallowed up death to perpetuity or victorious aye I say 25. 8. is translated by the Apostle Death is swallowed up to
victory that is for ever as the same word in Amos 8. 7. and Lam. 5. 20. is also turned into Greeke by the LXXij Interpreters Pulled up a similitude taken from trees applied here to the pulling downe of cities so planting and pulling up of a people are set one against another Ier. 24. 6. and 42. 10. and 45. 4. of them twise repeated for more vehemencie meaning all and every of them or with themselves their memory is gone the Greeke translateth their memoriall is perished with a sound Vers. 9. will judge or give doome unto Two severall words for judging are here used as before Psal. 7. 9. with righteousnesses that is all manner righteousnesse and equity or most righteously most equally See the like speech after Psalm 98. 9. and 96. 13. and often other where Vers. 10. an high refuge in Hebrew Misgab which is an exaltation that is an high place tower or fort to resist the enemie Jer. 48. 1. wherein men are protected and escape their foes invasion Deut. 2. 36. for the oppressed or to the beaten downe the poore is so called as being pownded or sâ—amped by the adversary So Psal. 10. 18. and 74. 21. at times or in seasons that is seasonably at all times when they be in distresse So Psal. 10. 1. Vers. 11. that know or that acknowledge thy name such are Gods people Esay 52. 6. and shall by him be delivered and advanced Psal. 91. 14. Vers. 12. dwelleth in Sion or sitteth in Sion The Chaldee saith hath placed his divine habitation or majestie in Sion Sitting is often used for dwelling as is noted Psal. 1. 1. The word in is many times omitted in Hebrew but necessarily to be understood as the text it selfe sheweth as beth house for bebeth in the house 2 King 14. 14. compared with 2 Chron. 25. 24. and 2 Chron. 26. 21. with 2 King 15. 5. and 2 Chron. 34. 30. with 2 King 23. 2. his doings his practises or wonted workes The originall word signifieth actions done naturally or purposely and studiously designes gests or exercises enterprised advisedly and prosecuted studiously of naturall disposition and inclination as Prov. 20. 11. 1 Sam. 25. 3. Vers. 13. seeketh out or requireth blouds that is God who followeth findeth out punisheth and avengeth bloudshed or murder according to the law Gen. 9. 5 6. See the Annotations there The Chaldee expoundeth it he that requireth the bloud of the innocent remembreth his just ones meeke afflicted The originall here hath a double reading Ghnanajâ—m that is afflicted poore and Ghnanavim meeke modest lowly for affliction often causeth meeknesse Therefore also Ghnani that is afflicted is translated Praus Meeke Matth. 21. 5. from Zach. 9. 9. Vers. 14. from my haters that is which commeth upon me from them lifting up or ô lifter up exalter of me gates of death This noteth present perill and feare of death as being now neare at the very doore or gate thereof Gen. 4. 7. Iudg. 5. 8. It noteth also power strength and jurisdiction which death hath even reigning as the Apostle saith Rom. 5. 14. because Magistrates sate and judgements were executed at the gates of cities Deut. 22 15. Iob 31. 21. Amos 5. 10 15. So in other Scriptures the gates of death and of hell denote their perill strength and horrour Psal. 107. 18. Isay 38. 10. Matth. 16. 18. Iob 38. 17. Vers. 15. gates of the daughter of Sion these are opposed to the former gates of death and mean the publike places where Gods people came together at Sion gates where God sate vers 12. and which he loved most Psal. 87. 2. The daughter of Sion signifieth the Church or Congregation there gathered as also the Chaldee Paraphrase here sheweth translating it the congregation of Sion for every chiefe citie was counted as a mother 2 Sam. 20. 19. whereupon the Apostle calleth Ierusalem the mother of us all Gal. 4. 26. the villages that were neere and pertained unto such cities are called daughters Ios. 15. 45. 2 Chron. 13. 19. Psal. 48. 12. and the inhabitants there seated or assemblies of people resorting thither are likewise named daughters as being bred borne nourished there and subiect therto Such speeches are often in the Scripture as daughter of Ierusalem Lam. 2. 19. daughter of Sion Mat. 21. 5. from Zach. 9. 9. daughter of my people Ier. 4. 11. daughter of Tirus Psalm 45. 13. daughter of Babel Psal. 137. 8. and the like Vers. 17. Iudgement hee hath done or by the judgement that he hath executed his hands or his palmes the wickeds owne hands called the palmes or hollowes for the secret manner of working So Psal. 7. 4. Meditation Selah meaning that this is a matter of deepe meditation worthy to be well minded and spoken or sung with earnest consideration alwaies Some retaine the Hebrew word Higgajon Selah for that it may import a kinde of Song or tune as the Greeke turneth it being found in this forme onely here and in Psal. 92. 4. The Chaldee interpreteth it the just shall joyfully shout for ever Vers. 18. into hell into hell it selfe for the word into is in effect twice put in the Hebrew for more vehemencie forget God the Chaldee addeth that forget the feare of God Vers. 19. needy one two names are here given to the poore Aebjon needy and desirous which importeth want of things needfull to be supplied by liberalitie Psal. 132. 15. and 112. 9. Ghnani poore afflicted which need helpe and deliverance from vexation as before vers 13. yet this precise difference is not alwaies observed in Scripture perish for aye that is shall never perish Here the word not set in the beginning serveth for a deniall of all that followeth shall not be forgotten shall not perish or be lost So in Job 30. 20 25. and 31. 20. And the Chaldee here repeateth the word not for more plainnesse Contrary to this is the wickeds hope and expectation which shall perish Prov. 10. 28. Job 8. 13. and 11. 20. be strong or strengthen confirme and harden himselfe and so prevaile This is fitly opposed both to the name and nature of man which is infirme sorrowfull and mortall Vers. 21. Put a feare in them The originall morah used in this place onely seemeth to be put for Mora which is Feare or Terrour Psal. 76. 12. these two Hebrew letters being often put one for another as Amon Ier. 52. 15. for Hamon 2 King 25. 11. Shinna 2 King 25. 29. for Shinnab Ier. 52. 33. Or according to the Letters it may come of Horah to teach and signifie a law or doctrine and this the Greeke favoureth translating set a lawgiver or teacher over them sory men in Hebrew Aenosh the proper name of Adams nephew Gen. 4. 26. signifying Sorowfull and is after commonly given to every man for his dolefull state and mortalitie Psal. 8. 5. and here collectively is the name of mankinde PSAL. X. 1 The Prophet complaineth to God of the outrage of the wicked against God
man that hath life and sense Psal. 105. 18. and 35. 13. and finally it is sometime a dead body or corps Numb 5. 2. and 9. 10. and 19. 11. 13. though this bee figurative and very unproper for at ones death the soule goeth out Gen. 35. 18. The word being thus largely used is to be weighed according to the matter and circumstances of each text For this here in the Psalme compare it with the like in other places Psalm 30. 4. and 116. 8. and 89. 49. and 88. 4. and 94. 17. Christ gave his soule for the ransome of the world and powred it out unto death Isa. 53. 12. Matth. 20. 28. Ioh. 10. 11 15 17. and 15. 13. to hell or in hell in deaths estate or deadly-hed This word hell properly signifieth deepe whether it be high or low and though by custome it is usually taken for the place of devils and damned wights yet the word is more large and as heaven is not only the dwelling place of God and his Saints but generally all places above us where the stars the clouds the winds the birds c. are as is shewed Psal. 8. 9. so hell is all places beneath Wherefore it may in this large sense serve to expresse the Hebrew word Sheol here used which Sheol is a deepe place Iob 11. 8. Prov. 9. 18. and said in Scripture to be beneath Psal. 86. 13. Deut. 32. 22. Isa. 14. 9. as heaven is above and it with the Greeke word haides is opposed to heaven Psal. 139. 8. Amos 9. 2. Mat. 11. 23. it commeth of Shaal to crave aske or require because it requireth all men to come unto it and is never satisfied Psal. 89. 49. Prov. 30. 15 16. and 27. 20. It is a place or estate which all men even the best come unto for Iakob made account to go thither Gen. 37. 35. and Iob desired to be there Iob 14. 13. for he knew it should be his house Job 17. 13. and our Lord Christ was there as this Psalme with Act. 2. 31. sheweth and Solomon telleth that all goe thither Eccles. 9. 10. It is usually joyned with grave pit corruption destruction and the like words pertaining to death with which Sheol or haides is joyned as a companion thereof Rev. 1. 18. and 6 8. Dathan and Abiram when the earth swallowed them up are said to goe downe quicke into Sheol Numb 16. 30 32 33. Ionas in the Whales belly was in the belly of Sheol Ion. 2. 3. and other holy men that were delivered from great miseries and perils of death are said to be delivered from Sheol or hell Psal. 86. 13. and 30. 4. and 18. 6. and 116. 3. and those that are dead are gone to Sheol Ezech. 32. 21. 27. And as death is said figuratively to have gates Psal. 9. 14. so Sheol haides hell hath gates Isa. 38. 10. Mat. 16. 18. and a soule Isa. 5. 14. and a hand Psal. 49. 16. and 89. 49. and a mouth Psal. 141. 7. and a sting which by Christ is done away 1 Cor. 15. 55. so that as hee was not left to Sheol but rose from death from the heart of the earth Matth. 12. 40. the third day so all the Saints shall likewise be delivered from Sheol or haides Psal. 49. 16 Hos. 13. 14. and it with death shall be abolished Rev. 20. 14. So by the Hebrew word Sheol the Greeke haides and our English hell we are to understand the place estate or depth of death deadlihed See the Annotations on Gen. 37. 35. And these words thou wilt not leave my soule to hell teach us Christs resurrection as if he should say thou wilt not leave me to the power of death or grave to be consumed but wilt raise me from the dead as the words following and the Apostles explanation doe manifest Act. 2. 24. 31. and 13. 34 35. thou wilt not give not grant or suffer An Hebrew phrase often used as I gave thee not to touch her Gen. 20. 6. God gave thee not to hurt me Gen. 31. 7. he will not give you to goe Exod. 3. 19. So Psal. 55. 23. and 66. 9. and 118. 18. and many the like to see corruption that is to feele corruption or to corrupt to rot As to see death is to die Psal. 89. 49. Luke 2. 26. Joh. 8. 51 52. so to see evill Psal. 90. 15. and to see good Psal. 34. 13. is to feele and enjoy it and to see the grave Psal. 49. 10. corruption the Hebrew Shachath properly signifieth corruption or rottennesse and is so to be taken here as the Apostle urgeth the force of the word Act. 13. 36 37. David saw corruption but hee whom God raised up saw not corruption Yet often the word is used for a pit or ditch wherein carkasses doe corrupt See the note on Psal. 7. 16. Vers. 11. Thou wilt make me know or hast made me know as Act. 2. 28. that is givest me experience of the way of life or journey of lives the way or course to life from death and to continue in life eternall the Apostle saith wayes of life Act. 2. 28. And hereby life in heaven with God is implied as to enter into life Matth. 18. 9. is to enter into the kingdome of God Mark 9. 47. before thy face or with thy face that is in thy presence I shall have fulnesse of joyes The Greeke which the Apostle followeth Act. 2. 28. saith Thou wilt fill me with joy with thy face The Hebrew eth penei and liphnet with or before the face are both one and sometime put one for another as 1 King 12. 6. with 2 Chron. 10. 6. Gods face or presence as it is our greatest joy in this life Exod. 33. 14 15 16. so shall it be in the next Psalm 17. 15. Wherefore the wicked shall then be punished from his presence 2 Thess. 1. 9. pleasures or pleasantnesses that is pleasant joyes at thy right hand the place of honour delights and joyes eternall Matth. 25. 33 34 46. PSAL. XVII David in confidence of his integrity craveth defence of God against his enemies 10 He sheweth their pride craft and eagernesse 13 He prayeth to be delivered from them who have their portion in this life but his hope is for the life to come A Prayer of David HEare thou Iehovah justice attend to my shrill crie hearken to my prayer without lips of deceit From before thy face let my judgement come forth let thine eyes view righteousnesses Thou hast proved my heart hast visited by night thou hast tried me but hast not found I have purposed my mouth shall not transgresse For the workes of men by the word of thy lips I have observed the paths of the breaker thorow Sustaine thou my steps in thy beaten paths that my foot-steps be not removed I call upon thee for thou wilt answer me O God bow thine eare to me heare my saying Marvellously separate thy mercies O Saviour of them that hope for safety from them that
against the Iewes and prophesies of their rejection as the Apostle sheweth and by their table we are to understand all meanes of comfort and refreshing both of body and soule which turne to the ruine of the wicked even an odour of death unto death 2 Cor. 2. 15 16. Vers. 24. that they see not so the Apostle explaineth the Hebrew phrase from seeing Rom. 11. 10. The like is in Esa. 44. 28. And hereby is meant the eyes of their understanding that seeing they see and perceive not because a veile is over their hearts Ioh. 12. 39 40. Act. 28. 26 27. 2 Cor. 3. 14 15. make their loines to shaâ—e bow downe their backs saith the Apostle Rom. 11. 10. and this meaneth bondage and miserie as appeareth by the contrary blessing of going upright which God once vouched safe unto that people Lev. 26. 13. Vers. 26. their castle or their tower palace habitation faire and orderly builded Gen. 2â— 16. Numb 31. 10. Song 8. 9. This which David speaketh of all Christs enemies Peter applieth to Iudas that betraied him Let his habitation be desart Act. 1. 20. but Christ threatneth the like to them all Mat. 23. 38. Castle here is for Castles or Palaces as Chariot for Chariots Psal. 68. 18. Vers. 27. whom thou hast smitten Christ the shepherd who was smitten of God and wounded for our sinnes Esa. 53. 4 5. Mat. 26. 31. they tell of the sorrow that is tell one another vauntingly of the sorrow smart or paine of thy wounded thy servants who are wounded for thy sake or they preach hereof see the like phrase Psal. 2. 7. or they tell to the sorrow that is adde unto and increase it as the Greeke turneth it Vers. 28. Give thou iniquity c. that is Adde sinne unto their sinne give them over to a reprobate minde which was Gods heavie judgement first on the Gentiles Rom. 1. 24 28. afterward on the Iewes who fulfilled their sins when wrath came on them to the utmost 1 Thes. 2. 16. Rom. 11. 8. Mat. 23. 32. Or by iniquitie may be understood punishment for it as Psal. 31. 11. not come into thy justice that is not beleeve thy Gospell and so come to the justice of God which is by faith as the Scriptures shew Rom. 10. 3 c. Phil. 3. 9. Ioh. 12. 39 40. The Chaldee expounds it let them not enter into the Church of thy just ones Vers. 29. booke of the living or Booke of life wherein the just that live by saith are written that is let them be cut off from being any longer counted thy people or registred in the writing of the house of Israel as Ezek. 13. 9. Rom. 11. 20. Phil. 3. 2 3. Psal. 87. 6. Vers. 30. lift me up or set me on a high place that is safely defend me Vers. 32. better to that is more pleasing and acceptable a young bull so the Greeke explaineth the Hebrew phrase a bull a bullocke that is a bull which is but young or a bullock So Iudg. 6. 25. where the order is changed take the bullock of the bull that is the young bull or bullock Some understand it here of two better than bull or bullock that hath hornes Hebr. horneth that is brings forth or beareth hornes and parteth the hoofe for such were fittest for sacrifice but confession and thankes are more pleasing to God specially Christs obedience see Psal. 50. 13 14 15. and 40. 7. Vers. 33. the seekers or ye seekers of God to wit shall see it and your heart shall live yee shall have inward life joy and consolation See Psalme 22. 27. Vers. 34. his prisoners such as are persecuted and bound in prisons for his truth Thus Paul calleth himselfe the prisoner of Christ Ephes. 3. 1. Vers. 35. heavens the Chaldee saith Angels of Heaven and the inhabitants of the earth Vers. 36. save Sion that is his Church figured out by Sion and Iudah see Psal. 2. 6. and this building of Iudahs cities is by preaching of the Gospell 1 Cor. 3. 9 10. a figure of this worke was done by Iehoshaphat 2 Chron. 17. 9. 12 13. and Isaiah prophesieth the like Isa. 44. 26. PSAL. LXX David prayeth for speedy helpe to the shame of the wicked and joy of the godly To the Master of the Musicke a Psalme of David for to record O God for to deliver me Iehovah to mine helpe make haste Let them be abashed and ashamed that seeke my soule let them be turned backward and blush that delight mine evill Let them turne backe for a reward of their shame that say aha aha Let all that seeke thee be joyfull and rejoyce in thee and let them say continually magnified bee God they that love thy salvation And I poore afflicted and needy O God make haste to me thou art mine helpe and my deliverer Iehovah delay not Annotations TO record or to cause remembrance see Psal. 38. 1. Vers. 2. to deliver or to rid me free understand make haste or vouchsafe as is expressed in Psal. 40. 14. for this Psalme is the same in substance and almost in words with the end of that Psalme see the annotations there Vers. 3. that seeke my soule to make an end of it as Psal. 40. 15. Vers. 4. turne backe desolate or wasted as Psal. 40. 16. Vers. 5. be God in Psal. 40. 17. it is written be Iehovah Vers. 6. O God make haste to me for this in Psalm 40. 18. is the Lord thinketh on me Iehovah in Psal. 40. 18. my God PSAL. LXXI The Psalmist in confidence of faith and experience of Gods favour prayeth both for himselfe and against the enemies of his soule 14 He promiseth constancie 17 Prayeth for perseverance 19 Praiseth God and promiseth to doe it cheerefully IN thee Iehovah doe I hope for safety let me not be abashed for ever In thy justice rid thou me and deliver me incline thine eare unto me and save me Be thou to me for a rocke of habitation to enter continually thou hast commanded to save me for thou art my rocke and my munition My God deliver me out of the hand of the wicked out of the palme of the evill doer and the levened For thou art mine expectation Lord Iehovih my confidence from my child-hood By thee have I beene holden up from the wombe from my mothers bowels thou tookest me of thee is my praise continually As a wonder I am unto many but thou art my strong hope Let my mouth bee filled with thy praise all the day with thy glory Cast me not away at the time of old age when mine able strength faileth forsake not thou me For mine enemies speake of mee and they that observe my soule consult together Saying God hath forsaken him pursue and take him for there is none to reskue O God be not thou farre away from me my God make haste to mine helpe Let them bee abashed and consumed that are adversaries of my soule let them be covered with reproach and dishonour that
to thee the deaw of thy youth Iehovah sware and will not repent thou art a Priest for ever according to the order of Malchisedek The Lord at thy right hand hee hath wounded Kings in the day of his wrath He shall judge among the heathens hee hath filled with corpses he hath wounded the head over a great land Of the brooke in the way shall hee drinke therefore he shall lift up the head Annotations IEhovah that is God the Father assuredly said see Psal. 36. 2. to my Lord that is to Christ whom David here calleth his Lord though he was also his sonne according to the flesh Mat. 22. 42 45. Rom. 1. 3. Act. 2. 34. So the Chaldee The Lord said unto his Word meaning Christ Ioh. 1. 1. sit at my right hand sitting noteth reigning with continuance 1 Cor. 15. 25. Heb. 10. 12 13. So sitting on his throne 1 King 3. 6. is expounded reigning in his stead 2 Chron. 1. 8. Gods right hand meaneth his power and majesty in the Heavens Luk. 22. 69. Mark 16. 19. Heb. 1. 3. and 8. 1. and this above all Angels Heb. 1. 13. thine enemies even all of them the last whereof is death 1 Cor. 15. 25 26. Of this place the Apostle giveth this exposition Every Priest standeth daily ministring and oft times offering the same sacrifices which can never take away sinnes but this man having offered one sacrifice for sinne fitteth for ever at Gods right hand henceforth expecting till his enemies be put the footstoole of his feet Heb. 10. 11 12 13. Vers. 2. the rod or staffe scepter of thy strength thy strong staffe O Christ that is the powerfull word of thy Kingdome Isa. 11. 4. Mat. 13. 19. which was to come out of Sion and Ierusalem Isa. 2. 3. Luk. 24. 49. Acts 1. 4. and 2. 1 2 c. For in Sion Christ reigneth Psal. 2. 6. Rev. 14. 1. rule thou that is thou shalt surely rule or have dominion see the Notes on Psal. 37. 3. Vers. 3. voluntaries a people of voluntarinesses or of liberalities as Psal. 68. 10. that is shall most freely willingly and liberally present themselves and their oblations to thee as Iudg. 5. 9. Act. 2. 41. Exod. 25. 2. Rom. 12. 1. Psal. 47. 10. and 119. 108. Song 6. 11. of thy power or armie as Psal. 33. 16. that is when thou sendest forth thy powerfull Gospell and Preachers of the same to conquer the world Rom. 1. 16. 2 Cor. 10. 4 5. Rev. 6. 2. Psal. 45. 4 5 6. in the beauties of bolinesse or in the comely honours of the Sanctuary meaning either the comely or honourable places of holinesse or of the Sanctuary as Psal. 29. 2. that is the Church or rather in the beautifull ornaments of holinesse that is holy graces and vertues wherewith Christ and his people are adorned as the Priests and Levites of old with Vrim Thummim and holy garments Exod. 28. 2 40. Isa. 52. 1. So the Warriers in heaven are cloathed with fine linnen white and pure the righteousnesse of the Saints Rev. 19. 14. 8. of the wombe c. This place is difficult and may diversly bee understood either of Christ himselfe or of his people and againe if of Christ either in respect of his Godhead or of his Manhood Of his Godhead that the Father saith unto him of the wombe that is of mine owne essence before the early morning that is before the world was to thee was or thou hadst the dew of thy youth or birth so noting the eternall generation of Christ before all worlds as is shewed Prov. 8. 22 23. 24 25. And this sense the Lxx. Greeke Interpreters seeme to follow translating Of the wombe before the morning starre begat I thee If it be meant of Christs manhood we may take it thus of the wombe of the darke morning or of the obscure wombe of the virgin thou hadst the deaw of thy birth If of Christs people before mentioned it may thus be read Of the wombe of the morning to thee shall be or shall come the deaw of thy youth that is thy youth thy young or new-borne people shall be to thee as the morning deaw which falleth secretly from heaven and abundantly covereth the earth For so the deaw is sometime used 2 Sam. 17. 12. and unto raine deaw ice c. the Scripture applieth the names of wombe and begetting Iob 38. 28 29. and the increase of the Church is by this figure described as The remnant of Iakob shall be among many people as a deaw from the Lord as showers upon the grasse that waiteth not for man c. Mic. 5. 7. This last sense accordeth best with the beginning of the verse of the wombe or from the wombe of the morning of the early morning or before the dawning the morning or day-dawning in Hebrew Mishchar is named of the blacknesse or darknesse which also the Scripture sheweth Ioh. 20. 1. and the letter M. is either a preposition signifying from or before as Isa. 43. 13. or but a part of the word here meaning of to thee understand was or shall be that is thou hast or shalt have deaw of thy youth or of thy birth that is thy youth which is like the deaw Youth or nativitie may either be taken properly for young age as Eccles. 11. 9. or figuratively for young persons meaning the regenerate which are as new borne babes Ioh. 1. 13. and 3. 3. 1 Pet. 2. 2. Vers. 4. sware For as much saith the Apostle as it is not without an oath c. by so much is Iesus made surety of a better Testament Heb. 7. 20. 22. a Priest or Sacrificer see Psal. 99. 6. for ever Among the Levites many were made Priests because they were not suffered to endure by reason of death but this man because he endureth ever hath an ever lasting priesthood Wherefore hee is able also perfectly to save them that come unto God by him seeing he ever liveth to make intereession for them Heb. 7. 23 24 25. to the order or according to my speech both these interpretations are good the one from the Apostles authority Heb. 7. 17. the other from the Hebrew propriety dibrathi as Iob 5. 8. meaning the manner and order of Melchisedek as God speaketh of him in the historie where he is brought in without father mother kindred beginning of daies or end of life continuing a Priest for ever as the Apostle gathereth Heb. 7. 1 3. from the narration Gen. 14. 18 c. of Melchisedck the King of Salem and Priest of the most high God whose name and office is opened Heb. 7. 1 2 c. from which he inferreth If perfection had beene by the Priesthood of the Levites c. what needed it that another Priest should rise after the order of Melchisedek and not to be called after the order of Aaron Heb. 7. 11. Vers. 5. The Lord Christ as in vers 1. which the Chaldee calleth Shecinah the divine presence of the LORD at
Esay 40 31. is to râ—nue â—r increase it Vers. 8. our hidden sinnes or sins of our youth as the Chaldee here taketh it The Hebrew word will beare both so also the sense for we have both secret sins Psal. 19. 13. and sins of our youth Psal. 25. 7. which God often punisheth us for Ioh 20. 11. to the light of thy face that is knowing remembring manifesting and punishing them Ier. 16. â—7 â—sâ—l 109. 14. 15. For the Lord lightneth things that are â—iâ— in darknesse and maketh the counselt of the heart manifest 1 Cor. 4. 5. he is of pure eyes and cannot sâ—â—evill Hâ—b 1. 13. therefore David prayeth hide thy face from my sinnes Psal. 5â— 1â— Vers. 9. doe turne away or turne the face decline as the day drawing to an â—nd 〈◊〉 〈◊〉 4. 〈◊〉 as a thought or 〈…〉 word a sound that passeth out of the mouth as Iâ—b 37. 〈◊〉 as a taâ—e that iâ— told for mans life is a breath or â—â—pour Psal. 39. 6. 〈…〉 4. 14. and so the Chaldee translateth it as the breath of the mouth in winter Moses bewaileth the decaying of the people in the wildernesse for they came out of Aegypt six hundred thousand men Exod. 12. 37. and not one feeble among them Psalm 105. 37. and being mustered at mount Sina from twentie yeares old and above they were 603 550. men besides the tribe of Levi Numb 1. 46 47. but for their sinne at Kadesh God sware their carkasses should fall in the wildernesse Numb 14. 28 29. which came so to passe For being â—ustered about 38. yeares after there was of all that armie not left a man alive save Caleb and Josua Numb 26. 63 64 65. Vers. 10. if they the yeares be in strâ—ngths that is most strong and valid or if by reason of great strength their pride or prowesse that is the excellencie or lustihead of those yeares the bravest of them is but misery painfull iniquitie paine and misery the punishment of sin Iniquitie is often put for the punishment of it Psal. 32. 5. Vers. 11. according to thy feare or as thy feare that is who knoweth or acknowledgeth thy wrath so as thy feare teacheth men to doe meaning by feare either Gods law as Psal. 19. 10. or his fearefull judgements upon sinners which should strike a feare into mens hearts Deâ—â— 13. 11. Psalâ— 119. 120. Ion. 1. 16. Or as thy feare that is so as to feare thee for thy wrath and by it to depart from evill as Prov. 16. 6. 2 Coâ— 5. 10 11. or even according to thy feare so is thy wrath The Chaldee paraphraseth who knoweth to turn away the strength of thy anger but the just which feare thee appeasing thy wrath Vers. 12. may apply or may bring may make come to wisdome or may get a heart of wisdome that is a wise heare and so may bring it to thee when we shall come to judgement Vers. 13. how long wilt thou afflict us as the Chaldee paraphraseth or wilt thou deferre to helpe us See Psal 6. 4. repent thee to wit of the evill intended or inflicted upon thy servants as Deut. 32. 36. Iâ—eâ— 2. 13. Ion. 3. 10. Ier. 18. 8. Vers. 14. in the morning that is early after the darke night of afflictions see Psalm 5 4. and 30. 6. Vers. 15. the yeares c that is as wee have beene many dayes and yeares afflicted so let us have many yeares of comfort Vers. 16. thy comely honour or magnificence in releasing us from trouble and refreshing us with mercie Vers. 17. the pleasantnesse or beautie that is the accomplishness of thâ— coâ—enant and promise to our fathers let now be seene upon us So the staffe beauty or pleasantnesse in the Lords hand signified his covenaâ—â— with them Zâ—ch 11. 7. 10. or generally it 〈◊〉 〈◊〉 Gods â—â—â—â—ble grate and favour See 〈◊〉 27. 4. The Châ—ldee expâ—unds it the pleasantnesse of Paradise stablish or direct 〈◊〉 and â—â—re For the Lord worketh all our actions f 〈…〉 Esay 26. 12. and without him we can doe nothing Iob. 15. 5. PSAL. XCI The state of the godly 3 Their safetie 9 Their habitation 11 Their keepers 14 Their friend with the effects of them all HEe that sitteth in the secret of the most high shall lodge himselfe in the shadow of the Almighty I wil say of Iehovah my safe hope my fortresse my God in him will I trust For he will deliver thee from the snare of the Fowler from the wofull pestilence Hee will cover thee with his wing under his feathers thou shalt hope for safety his truth shal be a buckler and a shield Thou shalt not feare for the dread of the night for the arrow that flieth by day For the pestilence that walketh in the darknesse for the stinging plague that wasteth at noone-day A thousand shal fall at thy side and ten thousand at thy right hand unto thee it shall not come neare Onely with thine eyes shalt thou behold and shalt see the reward of the wicked Because thou Iehovah my safe hope the most high thou hast put for thy mansion There shall not befall unto thee any evill and the plague shall not come nigh thy tent For his Angels will he command for thee to keepe thee in all thy waies Vpon their hands shall they beare thee up lest thou dash thy foot against a stone Thou shalt tread upon the fierce Lion the Aspe thou shalt tread downe the lurking Lion and the Dragon Because hee cleaveth unto me therefore will I deliver him I will set him on high because hee knoweth my name Hee shall call on mee and I will answer him with him will I be in distresse I wil release him and will honour him With length of daies will I satisfie him and will make him to see my salvation Annotations SEcret in Greeke helpe shall lodge or that lodgeth 〈◊〉 shadow that is defence as Numb 14. 9. So the Greeke saith protection the Chaldee addeth shadow of the clouds of the glory of the A 〈…〉 ghtie Vers. 2. I will â—ay or doe say namely to th 〈…〉 man for his further coâ—â—ort and assurance as vers 3 c. oâ— in his naâ—â— pâ—â—ting my selfe for an example The Greeke for more plainnesse changeth the person thus He shall say to the Lord thou art mine helper c. The Chaldee addeth David said I will say c. of Iehovah or to him that hee is my safe hope or my shelter Vers. 3. of the fowler as Psal. 124. 7. or hunter meaning the devill that hath the power of death and seeketh to destroy Heb. 2. 14. 1 Pet. 5. 8. the wofull pestilence Hebr. the pest of wofull evils that is the most wofull noysome and contagious pest Vers. 5. the dread of the night the dreadfull evill that terrifieth in the night Prov. 3. 25. Song 3. 8. arrow so the pestilence is called Deut. 32. Ezek. 5. 16. The Chaldee calleth it the arrow of the Angell of death Vers. 6.
the stinging plague the murreine or pest that suddenly pricketh and destroyeth Deut. 32. 24. The Apostle in Greeke calleth it a sting or pricke 1 Cor. 15. 55. from Hos. 13. 14. as there the Lxx. turned it The Chaldee here expounds it the company of Devils at noone-day that is openly So Ier. 15. 8. Vers. 8. shalt thou behold or regard consider as the Greeke turneth it Vers. 9. Because thou Iehovah an unperfect speech as in vers 2. understand Because thou sayest thou Iehovah art c. or because thou hast put Jehovah who is my covert even the most high hast thou put for thy mansion or dwelling place Vers. 10. befall unto thee or occasionally be sent be thrust upon thee or caused to come unto thee so Prov. 12. 21. Vers. 12. upon their hands or their palmes which the Chaldee expoundeth their strength This Scripture the Devill alleaged when he tempted Christ to throw downe himselfe head-long Matt. 4. 6. Luke 4. 10 11. but some of these words are there omitted lest thou dash or that thou dash or hurt not The Angels are all ministring spirits sent forth to minister for their sakes which shall be heires of salvation Heb. 1. 14. See also Psal. 34. 8. a stone the Chaldee interprets it evill concupiscence which is like unto a stone Vers. 13. the fierce Lion or Libbard in Hebrew Shachal Of Lions there be divers kinds see Psal. 7. 3. aspe or Cockatrice Basiliske as the Greeke Here turneth it See Psal. 58. 5. under these names are meant all other things dangerous or adverse to the life of man which by faith are overcome as Mark. 16. 17 18. Heb. 11. 33 34. Vers. 14. He cleaveth to me or is fastned that is affected to me in faith hope love delight c. The Chaldee expounds it to my word God cleaveth in love to his people Deut. 7. 7. so they also unto him The Greeke here turneth it he hoped in me Else-where it is commonly used for fast-love and pleasure Gen. 34. 8. Esay 38. 17. Deut. 21. 11. seâ— him on high to wit in a safe defenced place as the word importeth therefore the Greeke saith I will protect him See the notes on Psal. 20. 2. Vers. 15. honour him give him honour or glory Else-where his people are said to honour or glorifie him Psal. 50. 15. See 1 Sam. 2. 30. Vers. 16. satisfie or give him his fill So Abraham Isâ—ak David Iob c. are said to be full or sa 〈◊〉 with 〈◊〉 Gen. 25. 8. and 35. 29. 1 Chron. â—3 〈◊〉 Iob 42. 17. make him to see that is to enjoy or shew him See Psal. 50. 23. PSAL. XCII The Prophet teacheth how good it is to praise God 5. for his great workes 7 for his judgements on the wicked 11 and for his goodnesse to the godly A Psalme a song for the day of Sabbath IT is good to confesse to Iehovah and to sing Psalme to thy Name O most high To shew forth thy mercy in the morning and thy faithfulnesse in the nights Vpon the ten-stringed instrument and upon the Psaltery with meditation upon the Harp For thou hast rejoyced me O Iehovah with thy worke in the acts of thy hands will I shout How great are thine acts Iehovah very deepe are thy thoughts A brutish man knoweth not and an unconstant foole understandeth not this When wicked men spring up as the grasse and all that worke iniquitie doe flourish that they shall be abolished unto perpetuitie But thou art high for ever Iehovah For loe thine enemies Iehovah for loe thine enemies shall perish they shall be scattered all that worke iniquitie And my horne shall be exalted as the Vnicornes mine old age shall be anointed with fresh oile And mine eye shall behold on mine enviers of evill doers that rise up against me mine eares shall heare The just he shall spring up as a Palme-tree as a Cedar in Lebanon shall he grow They that are planted in the house of Iehovah in the courts of our God shall they flourish Yet shall they sprout in grainesse they shall be fat and greene To shew that Iehovah is righteous my Rocke and no injurious evill is in him Annotations OF Sabbath that is of Cessation or Resting to wit from our owne workes wills waies and words Exod. 20. 10. Esay 58. 13. Heb. 4. 10. which day was the seventh from the creation wherein God rested from all his worke and blessed and sanctified it and commanded it to be kept holy unto him Gen. 2. 2 3. Exod. 20. 8. which was a token of his mercy unto and sanctification of his people Nehem. 9. 14. Exod. 31. 13 14. This day was sanctified by an holy convocation or assembly of the people Levit. 23. 3. offering of sacrifices Numb 28. 9 10. singing of Psalmes as this title sheweth with 2 Chron. 29. 26 27. reading and expounding the Scriptures Act. 13. 15. and 15. 21. praying Act. 16. 13. disputing conferring meditating of Gods word and workes Act. 17. 2. and 18. 4. and doing workes oâ— mercy to them that were in need Matth. 12. 2 7 8 11 12. The Chaldee paraphraseth thus An hymne a song which the first man Adam said for the Sabbath day Vers. 3. in the nights see Psal. 134. 1. Vers. 4. with meditation or meditated song or upon Higgajon with the harpe The word signifieth meditation as Psal. 9. 17. Here some thinke it to be the name of an instrument or a solemne sound the Greeke turneth it a song Vers. 5. with thy worke which is all done well and perfectly Gen. 1. 31. and 2. 2 3. Deut. 32. 4. Vers. 10. shall be scattered or shall dispart themselves The Chaldee Paraphrast saith shall be separated from the congregation of the just in the world to come Vers. 11. shall be exalted or thou wilt exalt as the Vnicornes therewith to smite mine enemies as Deut. 33. 17. The horne signifieth kingdome and strength and glory and the Chaldee here translateth it strength See Psal. 75. 5 11. Psal. 22. 22. mine old age so also the Greeke translateth it or when I am old After which seemeth to be understood shall be anointed or as before shall be exalted with oile Oftentimes words are not expressed which are understood as is observed on Psal. 69. 11. and 18. 7 29. Others for mine old age doe turne it I shall be anointed fresh or greene oile Vers. 12. mine eye shall view to wit evill or destruction as the Chaldee explaineth or the reward of my foes See Psal. 54. 9. and 91. 8. shall heare the Chaldee addeth the voice of their breakings Vers. 13. palme-tree or date-tree which groweth not in these cold parts it is a tree of tall and upright stature whereto the Scripture hath reference Song 7. 7. the branches faire and greene wherwith they made boothes at their solemne feasts Levit. 23. 40. the fruit pleasant to eat Song 7. 8. Exod. 15. 27. This tree though loaden and pressed yet endureth and prospereth therefore the