imployments for the reading of the Bible that yet â—eap not that profit they might by their reading because they passe over many places which they understand not and how usefull it would be for them if they had some larger Notes of exposition by them then those can be that are in the margin of some Bibles which they might jointly reade together with the chapter they reade we may â—asily judge by the advantage which those short marginall notes have yiâ—lded to those that have made use of them Now though I dare not hope to go through such a work as this would be neither my strength nor years will allow me to propound such an aim to my self yet I hope it will be accepted if I may but contribute somewhat towards it and others may perhaps be stirred up to joyn their help to the same service I haâ—e aâ—ready through Gods assistance passed through the Historicall part of tâ—e old Testament and would hope to go forward if the Lord would be pleased to remove from us that heavy judgement of the sword and restore unto us â—eaceable times But for the present I could onely transcribe for the Presse this first part upon the five books of Moses and besides I am desirous to see what approbation this may find amongst those whose judgement may be farre better then mine own before I would adventure to send forth the rest There are onely two particulars wherein I shall need to give satisfaction for what I have done First I have not at all meddled with the many doubts tâ—at have been raised by Interpreters concerning the different wayes of translating some passages in the Originall Text but have onely endeavoured to unfold the meaning of the Text according to our last Translation onely I have for the most part taken in that reading also which is added in the margin of our Bibles If there be any man that stumbles at this I desire him to consider that I intended this work chiefly for those that onely understand their own language and such knotty disputes concerning the Originall must needs have mightily puzzled such readers but could never have been any way profitable for them And this I trust will satisfie him Again having made use of many learned Expositours in searching out the meaning of those places that I have undertaken to explain some may perhaps wish that I had some way insâ—rted their names as I went along to the end that for tâ—eir better satisfaction those that questioned any exposition might have had recourse to their works to peruâ—e what they had written therein And the truth is that had I from the beginning intended to publish these Notes it is most like that I shouâ—d have taken that course but considering as I said before that I looked chiefly to the satisâ—â—ing of those that are not skilled in such Authours I could not think it worth the while to revise the whole book for the doing of this This is all that I have to say onely I shall desire that those that will vouchsafe to peruse thâ—se my poore labours would have a Bible by them still reade the text there as they go for else I dare say they will not find that benefit by their reading which observing that course I hope tâ—ey may find I shall leave all to the good blessing of God and desire that if any good be done hereby the glory may all redound to him wâ—o is able to do much good by weak means To him I commend thee Christian Reader and rest Thine in the Lord Jesus ARTHUR JACKSON ERRATA Pag. 133. l 3. readâ— mâ—nner to appear to him 135. l. 14 r. me thâ—s 152. â— 25 r. â—â—t 1. 2. 158 l. 2â— r. reâ— 171. l. 2. r. Lord Jehâ—vah â—96 l. â—5 r. Hâ—r 202. l 4 r. Sanctuary and the 204 l. 2â— twinneâ— 219. l. 7 delâ— most 244 l. 41. Levit. 1. 261. l. â— hands 264 l 20. light holy 2â—6 l. 41. commended 278. l. â—4 five sacr â—ices 30â— l. 30. dwelt â—â—2 l 3. our Goâ—l 328. l â—4 â—he tent 339 l. 18. Lâ—v 2 2. 380. l. â—4 Aaron 382. l. 30 l ght holy 385. l. 40. t waâ— â—97 35 38 Suphah 40â— 14 15 20. Châ—mosh 40â— l. 14 right unto thus 430. l. 40. thiâ— it 4 7. l. 33. dâ—le l. y. 50â— l 41. peâ—sonâ— 5â—7 l 30. a basket â—48 l. 1. him l. 14 affâ—cted ANNOTATIONS On the first book of MOSES called GENESIS CHAP. I. IN the beginning God created the heaven and the earth Many of our best Expositours and that not without good probabilitie conceive these words to be a generall proposition concerning the whole creation which is afterwards more particularly unfolded by setting down in what time and in what order and manner this was done and what were the severall works of the six dayes to wit That in the beginning God created the heaven and the earth that is that all things were at first created by God the heavens the earth and all the host of them as it is afterwards expressed chap. 2. 1. or the world and all therein as S. Paul spake Act. 17. 24. This Moses affirmeth here in the first verse but then how after what manner and in what order they were created that is afterwards related in the following part of the chapter Yet others again that I think most probably understand this which is here said to be the work of the first dayes creation to wit that God in the beginning on the first day created the heaven that is the highest heaven the dwelling place of the Angels called the heaven of heavens 1. King 8. 27. and the earth that whole confused Chaos of earth and water which was as yet without form and void as it is afterwards described in the second verse And indeed because it is said Job 38. 6 7. that the morning starres sang together and the sonnes of God shouted for joy when God laid the foundations of the earth which is meant of the Angels it seems most probable that this highest heaven and so the Angels together with it were first created and so was a main part of the work of the first day It is true there is no mention made of the angels neither here nor in any other part of the chapter but that is because Moses purposely intended to relate onely the creation of things corporall and visible that happily as having regard therein to the rudenesse and weaknesse of that infant-infant-Church of the Jews for whom he wrote this history For that the angels were at first created by God of nothing as all other things were is evident by many other places of Scripture as Psal 104. 4. Who maketh his angels spirits Col. 1. 16. By him were all things created that are in heaven and that are in earth visible and invisible c. Psal 148. 2 5. Praise ye him all his angels let them praise the name of the Lord for he commanded and they were
created And though we cannot expresly say on which of the six dayes the angels were created because there is no expresse mention made of them yet it is most likely that they were created together with the highest heavens the chief place of their habitation and that on the first day because then at the laying of the foundations of the earth the angels did praise their Creatour as was before noted Job 38. Vers 2. And the earth was without form and void That is the earth was on the first day created and when it was at first created it had neither the shapâ— nor ornaments that it hath now it was not round solid drie distinguisht here and there with valleys and hills it was without form a rude and indigested lump and again it was void or emptie not having trees herbs and slowers to adorn it nor beasts birds or people to inhabit it as it hath now And darknesse was upon the face of the deep By the deep is meant that confused Chaos or indigested Masse of earth and water of which before he had spoken by darknesse is meant a mere privation of light this Chaos or deep was wholy hid and involved in darknesse in the whole surface of it there was no light at all wherewith it should be seen And the Spirit of God moved upon the face of the waters The word here translated moved is metaphoricall taken from the motion of birds that flutter over their young and implies that the holy Ghost did sustain and cherish this Chaos or Deep by his secret but effectuall power and motion even as birds do their new-hatcht young ones by so fluttering over them Vers 3. And God said let there be light That is God the Father having created of nothing this confused Chaos of earth and water did the same first day create also the light which was a bright shining quality upon the face of this deep whereby it became apparent and visible and this he did by saying Let there be light that is by his almighty word and command Psal 33. 6. By the word of the Lord were the heavens made and all the host of them by the breath of his mouth not any word uttered or spoken after the manner of men but by his â—ssentiall Word the Sonne of God who is the word and wisdome of the Father John 1. 1. In the beginning was the word and the word was with God and the word was God 1. Cor. 1. 24. Christ the power of God and the wisdome of God and by whom the Father made all things whatsoever John 1. 3. All things were made by him and without him was not any thing made that was made Vers 4. And God divided the light from the darknesse Hereby is implyed 1. That God did not wholly abolish the darknesse all over the deep but divided the light from the darknesse so that whilst there was light on one part of the deep it was still dark on the other 2. That he ordained that there should be for ever a naturall and formall repugnancy and contrariety between them and that they should mutually succeed and expell one the other that so every where about the bâ—dy of the earth it should be successively as the light and darknesse moved and followed each other sometimes day and sometimes night 3. That even in the three first dayes of the worlds creation before the sunne was made the motion whereof doth now measure out the day there should be a successive going and returning of light and darknes according to the time of day night as well as afterwards when the sun was created to give light unto the world as it moved about the body of the earth Vers 5. And God called the light Day and the darknesse he called Night That is he made this succession of light and darknesse to be for those distinct times which his will was should afterward be called Day and Night to wit by Adam when he gave names unto all things And the evening and the morning were the first day The evening which is the beginning of the night and the morning which is the beginning of the day are here put for the whole time of night and day which joyned together are said to make one entire day to wit in a large sense comprehending both night and day which is with us the space of 24 houres whereas the time whiles the light shineth is the day strictly taken in which sense Christ saith There are twelve houres in the day John 11. 9. Now the evening is set before the morning because darknesse was in time before the light and thereupon the Jews alwayes began their large day at evening Levit. 23. â—2 From even unto even shall ye celebrate your Sabbath Vers 6. And God said Let there be a firmament in the midst of the waters c. The firmament God called Heaven vers 8. It is called in the Hebrew an expansion or stretching forth because the Heavens are stretched forth as a curtain Isai 40. 22. God stretcheth forth the heavens as a curtain and spreadeth them out as a tent to dwell in and in Greek Latine and English a firmament because of the constant and enduring firmnesse of it which is not worn with its continuall motion but remaineth such as it was framed of God in the beginning So that by the firmament here is meant whatsoever is contained in that vast space from the surface of the earth to the uppermost heavens with the Regions of the aire and the heavenly Orbs c. Now of this firmament it is said that it was made in the midst of the waters and that to divide the waters which were under the firmament from the waters which were above the firmament and from hence many learned men have concluded that doubtlesse a great part of those waters that did at first cover the face of the deep were on this day lifted up by the almighty command of God above all the heavenly orbs comprehended under this word firmament and so there continue still as in the place appointed them of God and are spread as an orb of water round about the highest part of the visible heavens But because the main reason whereon they ground this opinion is that by the words of Moses they say it is plain that the whole firmament must be in the midst of the waters and must divide the waters that are beneath from the waters that are above and this reason must needs also overthrow this conceit of theirs seeing it is manifest that there are some waters alwayes in the middle region of the aire even when it doth not rain whence it is noted as one of the marvellous works of Gods providence Job 26. 8. He bindeth up the waters in his thick clouds and the cloud is not rent under them and in this regard it cannot be said that the whole firmament comprehending the regions of the aire as well as the heavenly orbs doth divide
c. 1. Kings 18. 38. Then the fire of the Lord fell and consumed the burnt sacrifice c. Vers 7. And if thou dost not well sinne lieth at the doore That is the punishment of sinne whether terrour of conscience or externall plagues will lie watching like a serjeant or thief ready at hand to â—lie upon thee and tear thee And unto thee shall be his desire This is added to allay his anger towards his brother still God had left Abel subject to Cain as the first-born so that his desire must be subject to his brothers and therefore it was fit that Cain should love and cherish him as all men do those that are in subjection to them Vers 8. And Cain talked with Abel c. To wit in a brotherly manner as he had wont to do so dissembling his hatred and bloudy purpose of killing him that he might the better effect it Vers 10. The voice of thy brothers bloud crieth c. This expression is used to intimate to Cain his folly and madnesse in thinking to hide the murder of his brother or to escape unpunished since this crying and horrid sinne was as well known to God and did as strongly ingage the justice of God to punish it as if his bloud had had a voice to crie aloud upon God for vengeance Vers 11. And now thou art cursed from the earth which hath opened her mouth c. This is added by the way 1. to aggravate the sinne of Cain 2. to shew the fitnesse of the punishment as if he should have said the earth did as it were in compassion receive into her bosome that bloud which thou diddest cruelly â—hed and therefore the earth which hath thy brothers bloud shall plague thee for shedding of it a punishment the more proper also because Cain was a Tiller of the ground Vers 12. A fugitive and a vagabond shalt thou be c. That is thou shalt â—lie as a banished man from thy fathers family from the Church and being gone shalt be still pursued with thy conscience and so still wander from place to place as no where finding securitie and peace Vers 14. Behold thou hast driven me out this day from the face of the earth This he saith because he was excluded from the common right of men God having left him never a corner of the earth where he might rest quietly and safely and so was indeâ—d condemned as no lawfull inhabitant of the earth And from thy face shall I be hid Being banished from the presence of God in his Church he takes himself to be quite cast out of his favour and protection And it shall come to passe that every one that findeth me shall slay me It is not probable that Adam and Eve after Cain and Abel were born continued barren unto this time these onely are mentioned because of this famous story but other sonnes and daughters no doubt they had and childrens children perhaps to many generations Now these Cain feared and withall the posterity the earth should be peopled with in his time afterward yea and peradventure the very beasts of the field Vers 15. Therefore whosoever slayeth Cain vengeance shall be taken on him seven-fold Therefore that is to prevent this vvhereby vve see that God did not this in mercy to Cain but to prevent bloudshed and the cutting up of that root from vvhence yet many serviceable branches might grow And the Lord set a mark upon Cain What this mark vvas it is but curiosity to enquire some visible mark it vvas vvhereby the Lord knevv men vvould be restrained from hurting him happily some mark that made him a horrible spectacle of Gods vvrath and fury against so foul a sinne Vers 16. And Cain went out from the presence of the Lord. God having thus examined him and condemned him no doubt as usually at other times in a visible apparition so soon as ever he vvas gotten out of the presence of the Lord he fled as a banished man from his fathers dvvelling place and dvvelt in the land of Nod and so it may be true also in another sense that he went from the presence of the Lord because he vvent from the place of his vvord and publick worship the place vvhere he had wont to appear to Adam and his sonnes of which it might be said as Gen. 28. 17. This is no other but the house of God and this is the gate of heaven Vers 17. And he builded a citie The question concerning them that should build or inhabit this citie is vain for if Abrahams stock in lesse then 400 years amounted to six hundred thousand persons what might Cains posteritie be ere he built this citie Neither doth this work thwart that curse vers 14. And I shall be a fugitive and a vagabond in the earth It is probable he built it out of that inward horrour and fear from whence those words proceeded neither do we reade that he found any inward rest or securitie in it when he had done it if he did ever finish it Vers 20. And Adah bare Jabal he was the father of such as dwell in tents c. So are they usually esteemed and named that are either the first inventers of any art or men of fame for excellent inventions in the skilfull use of such arts which were not practised till they found them out Thus was Jabal the father of shepherds and Jubal the father of musicians at least amongst Cains posterity Vers 23. I have slain a man to my wounding c. An obscure place and therefore many severall wayes expounded but most ground their expositions upon some conceits or other that have no warrant in the text all which must needs therefore be weak and uncertain It is true indeed the Hebrew text admits two divers readings and accordingly two somewhat different expositions for if we reade it as it is in the margent I would slay a man in my wounding and a young man in my hurt then the words seem to have been a vaunt of Lamechs to his wives perhaps fearing that his fiercenesse and violence would at some time or other so â—arre provoke those he wronged as to bring some mischief upon him viz. that whosoever should meddle with him they should pay dearly for it he would be the death of the stoâ—test man that should strike or hurt him adding withall that if he should be avenged sevenfold that should offer to kill Cain farre heavier vengeance should be taken of him that should set upon Lamech but following that whereunto our Translatours it seems did most incline because they have set it in the text the meaning of the place I conceive is this Lamech a wicked proud fierce man had committed murder for so he speaks in the preterpâ— fecttense I have slain c. and in doing of it had received some hurt coming home in this plight his wives are affrighted and in great perplexitie and fear he labours to appease them but in a
which came not to passe till many hundred years afterward namely that the Gentiles the posteritie of Japheth having been along time separated from the Church of God which was to be established amongst the Israâ—litâ—s Shems progenie should at last be perswaded by the preaching of the Gospel to joyn with them in the worship of the same God in the profession of the same saith so to become fellow-members of the same Church Ephes 2. 13. But now in Christ Jesus ye who sometimes were farre off are made nigh by the bloâ—d of Christ which was fulfilled when the Gentiles became Christians CHAP. X. NOw these are the generations of the sonnes of Noah We cannot with any probabilitie conceive that all the children or grandchildren of Shem Ham and Japheth are here particularly named but onely such as were in their generations men of renown such as by their severall plantations gave name to severall nations descending from their loyns Vers 5. By these were the Isles c. For the full understanding of this we must know that the posteritie of Noah kept together for many years till the greatest part removed to that plantation in Shinar whereof we reade chap. 11. Now sayes Moses after the tongues were there divided these sonnes of Japheth according to their severall languages did plant severall Colonies in all the regions and countreys of Europe and those that border the Mediterranean sea now usually called the Isles of the Gentiles for this is all which Moses intends in these words that all those Sea-countries severally divided amongst men of severall families of severall languages were all the posterity of Japheth so placed by those of his issue formerly mentioned after whose names they were many of them called Vers 8. And Cush begat Nimrod he began to be a mighty one in the earth That is whereas hitherto the heads of families did in a mild and gentle way guide and order the rest rather by the voluntary submission of those that were governed then by the compulsion of power this Nimrod with violâ—nce usurped a more imperious government and enlarging still his dominions by forcing those about him to undergo his yoke he became a mighty one that is a man of great power and might famous in his time for the dominions he had Vers 9. He was a mighty hunter before the Lord. In many places of Scripture persecutours and oppressours such as invade any people and by a strong hand subdue them and then waste and oppresse them are called hunters as Jer. 16. 16. Behold I will send for many fishers and they shall fish them and for many huâ—â—ers and they shall hunt them c. Lam. 4. 18. They hunt our steps that we cannot go in our streets Such a one Moses under this Metaphoricall speech describes Nimrod to have been a tyrannous invadâ—r and oppressour of those that lived about him and this he did before the Lord to wit openly without fear of God Wherefore it is said c. Thence it grew to be a common proverb that when any man took the course of oppression and tyrannie he was called as I may say another Nimrod Vers 11. Out of that land went forth Ashur c. According to â—he translation of Junius which is added in the margin the meaning is this That Nimrod having built those foure cities before mentioned in the land of Shinar enlarged his dominions further even in Ashur or Assyria and there built Nineveh Rehoboth c. But methinks this other translation is not without cause retained in the text namely that Ashur not the sonne of Shem but one of the same name of Hams progeny as in Gen. 4. we have many of Cains progeny of the same name with those of Seths went forth out of Shinar and built Nineveh c. in the kingdome of Assyria and indeed whence may we think it took the name of Assyria if Nimroâ— not Ashur were the founder of that Empire Vers 18. And afterward were the families of the Canaanites spread abroad Having spoken of the sonnes of Canaan Sydon Heth Jebus c. he addes that in after-times there were severall families spread abroad in the land of Canaan which took their names as is before expressed from these sonnes of Canaan These are the sonnes of Ham after their families c. That is these are the sonnes of Ham who according to their severall families and languages were the founders of severall nations in severall countreys Vers 21 The father of all the children of Eber. That is of the Hebrews Vers 25. The name of one was Peleg Peleg signifies division and he was so called because about the time of his birth languages were divided CHAP. XI ANd the whole earth was of one language and of one speech Now Moses returns to relate more particularly that memorable story of the building of Babel premising this in the first place by way of Introduction that the whole earth was of one language that is that the men of the earth before the building of Babel spake all one language and so had done 1757 years Now that this language was Hebrew it is by almost all learned men commonly agreed and not without cause both bâ—cause all the names of the Patriarchs before and after the Floud are made of Hebrew words and because it is not likely but the first language was continued by God amongst his Church in that better progenie of Noah that had no hand in the building of Babel Vers 2. And it came to passe as they c. To wit The men or the inhabitants of the earth before spoken of which is thus generally expressed onely because the greatest part of them removed in this Colony together with Nimrod the captain and chief of the Plantation for that Noah Shem and the rest of Noahs better progenâ—e were not present at the building of Babel this if nothing else would plainly prove becausâ— the first language continued still in that holy line The greatest difficultie of this place is how it can be said of this Colony of men that came now to the land of Shinar which was Chaldea that they journeyed from the East since Armenia where it is commonly held that Noah went out of the Ark and near to which therefore the posteritie of Noah had doubtlesse hitherto dwelt did not lie on the East of Chaldea where the tower of Babel was built But to this I answer that if we take the hills of Taurus or Caucasus between the East Indies and Scythia to be those mountains of Ararat where the Ark rested for so some conceive then this place is clear for they lie Eastward from the land of Chaldea here called the land of Shinar If we retain the common opinion that those mountains of Ararat were the hills of Armenia we must conceive that they had removed formerly from the place where the Ark rested and settled themselves in some countrey that lay East of Chaldea and thence turned again Westward and
which were also couplâ—d togâ—â—her witâ— loopâ— and taâ—hâ—â— as is â—xprâ—ssâ—d in thâ— following vâ—â—sâ—â— Vers 4. Aâ—d tâ—oâ— shâ—lt 〈◊〉 loopâ— of â—lâ—w â—pâ—â— the â—dgâ— of onâ— curtain c. The meaning of this clause is That there should be loops of blew set upon thâ—â—dgâ—â— of thâ— two gâ—â—â—â— curtainâ— that lay nâ—xt together when thâ—â—urtains wâ—â—â— spread over tâ—e tabâ—â—nacle to wit upon thâ— farthest edgâ— Wâ—stwâ—rd of the â—â—rst grâ—â—t curâ—â—in whâ—â—â— it was to be coupled to the othâ—r grâ—at curtain and upon that edgâ— of thâ— sâ—cond cuâ—â—â—in wâ—â—re iâ— was to 〈◊〉 coupled to the 〈◊〉 and so with thosâ— tâ—â—hâ—â— oâ—â—gold mentioned vers 6. these loops on the edgâ—â— of thâ— two curtâ—inâ— wâ—r◠〈◊〉 togâ—ther Now this I coâ—â—â—ivâ— was thâ—â— ordâ—râ—d boâ—h â—haâ— thâ—sâ— loopâ— and taches on the outside might shew the division of the holy place from the most holy for jusâ— undâ—r that place the vail dividâ—d them vers 33. Thou shâ—lâ— haâ—g up thâ— vail unâ—â—r thâ— tacâ—es and also that being so â—astâ—ned thâ—y might bâ— takâ—n asuâ—der and tâ—at with the more convâ—â—iâ—nciâ— and lâ—ssâ— troublâ— thâ—y migh◠〈◊〉 tâ—â—m down and fold them up when they removed the tabernacle But besides the fastening 〈…〉 curtains together signified the spirits 〈◊〉 oâ— coupliâ—g oâ— thâ— Sainâ—â— togâ—â—her by faith and love in Christ of which the Apostle speaks Epâ—â—s 4 3 4. whâ—râ— he exhorts us to endeavour to keep the unity of the spirit in the bond of peace telling us that they that are Christians are one body and spirit even as they are called in one hope of their calling c. And the coupling of the two great curtains together to mâ—â—e oâ—◠〈◊〉 migâ—â— also 〈◊〉 â—â—at the Sainâ—s both in heaven 〈◊〉 earth â—owever â—eveâ—ed â—n place one from anotâ—er do make but one Church all things 〈◊〉 in heaven and earth being gathered together in one even in Chriâ—t Eph. 1. 10. Vers 6. And it shall be one taberâ—acle This is addâ—d as a reason why the two great curtains made up each of them of five leâ—â—er curtains should be thus coupled together wâ—th loops and taches to wit that they migâ—t make one tabernacle which had not been if as some conceive it was each â—â—ve had been coupled together and nâ—â— the five to the five See ver 11. Vers 7. And thou shalt make curtains of goats hair c. To wit goats hair spunne by women Exod. 35. 26. And all the women whose heart stirred them up in wisdome spunne goats hair and woven into stuff not much unlike our chamlet Eleven curtains thou shalt make Whereas the embroydered curtains were but ten the reason see in ver 9. Vers 8. The length of one câ—rtâ—in shall be thirty câ—bits Two cubits that is a yard longer then the embroydered oâ—es and so these reached on both sides to the ground whereas the other came â—hort of the ground half a yard on both sides Sâ—â— ver 13. Vers 9. And sâ—alt doâ—â—le tâ—e sâ—xtâ— curtâ—iâ— in the forefroâ—t of the taberâ—acle It was doubled or folded back in the forefront that it might serve as a pentâ—ce to deâ—end the vail which did hang there Vers 12. The half câ—â—â—ain that remaineth c. There being of this curtain one covering more then of the embroydered curtains it was the breadth of a curtain that is foure cubits or two yards of larger extent then the other which overplus was thus used a yard of it was doubled back in the forefront as in ver 9. And the other yard hung over on the backside and so fell down lower then the other curtain by half a yard folded or doubled Vers 13. And a cubit on the one side and a cubit oâ— the other side c. Seâ— above ver 8. Vers 14. And thou shalt make a covering for the tent of rammes skinnes died red c. Of the measure and fashion of these two coverings there is no mention and happely because in all things they agreed with that of the goats hair These served for the service of the tabernacle and things in the same from the injury of the weather and withall signified 1. the safety of the Church covered and hiâ— from the injuries of the world whence is that of the Prophet Isai 4. 6. And there shall be a tabernaclâ— for a shadow in the day time for the heat and for a place of râ—fuge and for a covert from storm and from rain and that of David Psal 27. 5. In the time of trouble he shall hide me in his pavilion in the secret of his tabernacle he shall hide me c. And 2. the state of the Church then which had the mysteries of Christ under shadows and coverings now taken away Vers 15. And thoâ— sâ—alt makâ— boards for the tabernacle of shâ—â—tim-wood standing up These boards of the tabernacle which were fastened in silver soclâ—â—â— ver 19. signiâ—â—ed the severall members of the Church wâ—o are built upon the fouâ—dation of thâ— Prâ—phâ—ts and Apostles â—â—sâ—â— Christ himsâ—lf bâ—ing thâ—â—â—iâ—f corner stone In whom all the building fitly framâ—d â—ogether groweth unto â—n holy temple in the Lord Ephes 2. 20 21. See Rev. 3. 12. Him that overcomâ—th will I mak a pillar in the temple of my God Vers 16. Ten cubits shall be the length of a board c. Which was the height of the tabernacle ten cubitâ— or five yards Vers 17. Two tenons shall there be in one board c. That is pieces of board cut out of the same breadth and depth in the bottome of each board to put into the sockets for their fastning Vers 18. And thou shalt make boards for the tabâ—rnacle twenty boards c. Twenty boards each of them being a cubit and an half broad ver 16. make thirâ—â— cubits that is fifteen yards which was the length of the tabernacle Vers 19. And thou shalt make fourty sockets of silver c. Or footstalls having hollow mortaises for the tenons of the boards to be fastned in Vers 22. And for the sides of the tabernacle Westward That is for the whole West end from one side or corner of it to the other Vers 23. And two boards shalt thou make for the corners c. These are called the corner boards either because they stood sloping and so joyned the boards of the side and end together or because they were made purposely of another fashion that standing in the corners they might strengthen the whole frame of the tabernacle Vers 24. And they shall be coupled together bâ—neath c. That is they shall be cut or slit in the midst and then doubled the Hebrew word signifieth twined they were to be cut just of the same proportion every way and then clapt together one to line the other and by this means though there were eight boards in the end yet the tabernacle was not twelve but ten cubits that is five yardâ— broad And they shall be coupled together above the head of it into one ring This I understand of a