and tell their sonnes And they might put their constant hope in God and not forget the acts of God and might keepe his commandements And not be as their fathers a generation perverse and rebellious a generation that prepared not aright their heart and whose spirit was not faithfull with God The sonnes of Aephrajim armed shooting with bow turned backe in the day of battell They kept not the covenant of God and in his Law they refused to walke And forgate his actions and his marvellous workes which he had shewed them Before their fathers he had done a miracle in the land of Aegypt the field of Tsoan He cleft the sea and made them passe thorow and made the waters to stand as an heape And led them with a cloud by day and all the night with a light of fire He clave the Rocks in the wildernesse and gave drinke as out of the great deepes And brought forth streames out of the rock made waters descend like rivers And they added yet to sin against him to provoke bitterly the most high in the dry desart And tempted God in their hart asking meat for their soule And they spake against God they said Can God furnish a table in the wildernesse Loe hee smote the Rocke and waters gushed out and streames over-flowed can he also give bread or can he prepare flesh for his people Therefore Iehovah heard and was exceeding angry and fire was kindled against Iakob and also anger came up against Israel Because they beleeved not in God and trusted not in his salvation Though he had commanded the skies from above and opened the doores of heavens And rained upon them Manna to eat and the wheat of heavens hee gave to them Man did eat the bread of the mighties hee sent them meat to satietie Hee made an East wind to passe forth in the heavens and brought on a South wind by his strength And rained flesh upon them as dust and fethered fowle as the sand of the seas And made it fall in the midst of his campe round about his dwelling places And they did eat and were filled vehemently and their desire he brought unto them They were not estranged from their desire their meat was yet in their mouth When the anger of God came up against them and slew of the fat of them and smote downe the choise young men of Israel For all this they sinned yet and beleeved not for his marvellous workes And hee consumed their daies in vanitie and their yeares in hastie terrour When he slew them then they sought him and returned and sought God early And remembred that God was their Rocke and the most high God their redeemer But they flatteringly allured him with their mouth and with their tongue they lyed to him For their heart was not firmely prepared with him neither were they faithfull in his covenant And he being compassionate mercifully covered iniquitie and corrupted not but multiplied to turne away his anger and did not stirre up all his wrathfull heat For he remembred that they were flesh a wind that goeth and shall not returne How oft did they bitterly provoke him in the wildernesse grieve him in the desart For they returned and tempted God and limited the holy one of Israel They remembred not his hand nor the day in which hee had redeemed them from the distresser When hee put his signes in Aegypt and his wonders in the field of Tsoan And turned their rivers into bloud and their streames that they could not drinke He sent among them a mixed swarme which did eat them and the frog which corrupted them And he gave their fruit to the caterpiller and their labour to the locust Hee killed their vine with haile and their wild fig-trees with the blasting hailestone And he shut up their cattell to the haile and their flocks of cattell to the lightnings Hee sent among them the burning of his anger exceeding wrath and indignation and distresse by the sending of the messengers of evills Hee weighed out a path to his anger he withheld not their soule from death and their wilde beast hee shut up to the pestilence And smote all the first-borne in Aegypt the beginning of strengths in the tents of Cham. And hee made his people passe forth as sheepe and led them on as a flocke in the wildernesse And led them in confident safety and they dreaded not and the sea covered their enemies And he brought them to the border of his holinesse this mountaine which his right hand purchased And he cast out the heathens from their faces and made them fall in the line of possession made the tribes of Israel to dwell in their tents And they tempted bitterly provoked the most high God and kept not his testimonies But turned backe and unfaithfully transgressed like their fathers they were turned like a warping bow And provoked him to anger by their high places and by their graven idols they stirred him to jealousie God heard was exceeding wroth vehemently abhorred Israel And hee forsooke the dwelling place of Shilo the tent he had placed for a dwelling among earthly men And gave his strength into captivity his beauteous glory into the hand of the distresser And shut up his people to the sword was exceeding wroth with his inheritance The fire did eat their choice yong men their virgins were not praised Their Priests fell by the sword and their widowes wept not And the Lord awaked as one out of sleepe as a mighty one shouting after wine And smote his distressers behinde he gave them eternal reproach And he refused the tent of Ioseph chose not the tribe of Aephrajim But he chose the tribe of Iudah the mount Sion which he loved And builded his sanctuary like high places like the earth which hee founded for ever And he chose David his servant and tooke him from the folds of sheepe From after the ewes with young brought he him to feed Iakob his people and Israel his possession And he fed them according to the perfection of his heart and by the discretions of his hands led he them Annotations MY Law or doctrine for of it the Law hath the name in Hebrew see Psal. 19. 8. Christ speaketh in this Psalme to his people as the next verse sheweth So Isa. â—1 4. Vers. 2. in a parable that is in or with parables as the holy Ghost expoundeth it Mat. 13. 34 35. All these things spake Jesus to the multitude in parables c. that it might be fulfilled which was spoken by the Prophet saying I will open my mouth in parables c. Here the narration and applying of ancient histories are called Parables because all these things came unto our fathers as types and were written to admonish us 1 Cor. 10. 11. What a Parable meaneth see Psal. 49. 5. will utter or well out as from a spring or fountaine hid things so the holy Ghost expoundeth it in Greeke Mat.
13. 35. the Hebrew word signifying sharpe or obscure speeches or riddles see Psal. 49. 5. of antiquitie understand which are of antiquitie that is ancient things since the foundation of the world Mat. 13. 35. Vers. 5. stablished or reared up testimonie or witnesse meaning the Covenant see Psalm 19. 8. in Iakob among the Israelites the children of Iakob to their sonnes all their posteritie as Deut. 4. 9. teach them thy sons and thy sons sons So Deut. 6. 6 7 21. Vers. 8. perverse or froward stubborne So Israel is noted to be Exod. 32. 9. Deut. 31. 27. Vers. 9. Aephraim The ten tribes of Israel of which Ephraim was chiefe though they were valiant warriours yet for their sinnes fell before their enemies 1 King 17. Hos. 10. 11 14. Some understand it of that slaughter of Ephraims sonnes mentioned 1 Chron. 7. 21 22 23. which was while their father lived in Aegypt Vers. 10. refused to walke as 2 King 17. 14 15. they would not obey but hardned their neckes c. and refused his statutes and his covenant which he made with their fathers c. Vers. 12. a miracle that is miracles marvels as in vers 2. parable is for parables of Tsoan or of Tanis as the Greeke and Chaldee calleth it It was a chiefe citie in Aegypt and the Kings Court or palace and a place of great antiquitie Isa. 30. 3 4. Num. 13. 23. And the field of Tsoan is the countrie or territories of that citie as the field of Edom Gen. 32. 3. the field of Moab Gen. 36. 35. Num. 21. 20. So after vers 43. Vers. 13. clâ—â—t the sea the red sea where the Israelites were baptised Exod. 14. 1 Cor. 10. 2. Vers. 14. a cloud to shadow them from the Sunne and to guide them in their journeyes a figure of Gods protection over his Church and guidance of the same Exod. 13. 21. and 40. 38. Num. 9. 17 22. Nehem. 9. 19. Isa 4. 5. Vers. 15. the Rockes once at Horeb Exod. 17. 6. and againe at Cadesh Num. 20. 1. 11. The Rocke was spiritually Christ 1 Cor. 10. 4. great deep 's that is the great deepe as the Greeke turneth it the phrase is taken from Gen. 7. 11. though here deepes is put for deepe for the more vehemencie or for every of the great deepes Or we may turne it as in deepes very much to wit drinke Vers. 17. to provoke bitterly by rebellion exasperating and causing wrath and bitternesse as both the Hebrew and Greeke words signifie Psal. 5. 11. Hebr. 3. 16. Vers. 18. for their soule that is their lust their appetite See Psal. 27. 12. Vers. 20. bread that is generally food Psalm 136. 25. and in speciall flesh as after is explained and the Hebrew lechem sometime signifieth Eev 3. 11. Numb 28. 2. Of this their lufting see Num. 11. 4 c. can he prepare The word can is againe to be repeated from the former sentence See also the note on Psal. 77. 5. Vers. 21. ascended that is burned for fire mounteth upward so vers 31. Vers. 24. Manna or as in Hebrew Man a small round thing like Coriander seed coloured like Bdelium that is like wax clear but white hard to be ground in milles or pounded of it cakes were made whose taste was like the best fresh oile and like wafers made with honey When the dew fell on the host by night the Manna fell with it when the dew was ascended the Manna appeared like the hoare frost on the earth then the people gathered it for when the heat of the Sun came it was melted It was a meat which they knew not nor their fathers when they saw it they said It is Manna that is a ready meat or What is this for they wist not what it was and Moses said This is the bread which the Lord hath given you to eat Numb 11. 7 8 9. Exod. 16. 14 15. 31. Deut. 8. 3. Of this they had to eat forty yeeres in the wildernesse till they came into Canaan Exod. 16. 35. Ios. 5. 12 It was a figure of Christ and his spirituall graces Joh. 6. 31 32 33. Revel 2. 17. Vers. 25. man did eat or Every one did eat bread of the Mighties that is of the Angels as the Chaldee and Greeke explaineth it which are mightie in strength Psal. 103. 20. and Manna is called their bread either because by their ministery God sent it or because it came from heaven the habitation of Angels as the Chaldee paraphraseth or because it was excellent so as the Angels if they needed any food might eat it So the tongue of Angels 1 Cor. 13. 1. is the most sweet and excellent tongue Or by mighties we may understand the mightie heavens meat The Hebrew tsedah properly signifieth venison that is meat caught with hunting but generally is used for all food So Psal. 132. 15. to satietie or enough for every man had an Omer full that is the tenth part of an Ephah or Bushell of Manna for a day Exod. 16. 16 36. and of flesh they had store till it came out at their nosthrills and was loath some unto them Numb 11. 19 20. Vers. 26. brought on led or drove forward as Numb 11. 31. Then there went forth a wind from the Lord and brought quailes from the sea c. Vers. 27. flesh as dust that is quailes in great abundance so that he that gathered least gathered ten Homers full that is an hundred Ephahs or Bishels for one Homer contained ten Ephahs Numb 11. 32. Ezek. 45. 11. Vers. 28. made it fall the flesh the quailes being fat and heavie fowle and by the moist south-east wind made more heavie fell upon the campe a daies journey on each side round about the host and they were about two cubits above the earth Numb 11. 31. his campe the Lords because he dwelt among them Num. 5. 3. called elsewhere the hosts of the Lord Exod. 12. 41. or his that is Israels so vers 63 64. Vers. 30. They were not estranged that is as the Greeke explaineth it they were not deprived their desired meat was not taken away from them as it is written the flesh was yet betweene their teeth it was not yet cut off that is taken from them as Ioel 1. 5. and the wrath of the Lord was kindled against the people Numb 11. 33. Or it may be understood of their affections and lust not yet changed Vers. 31. ascended that is burned as vers 21. This is meant of the plague wherewith God smote the people Numb 11. 33 34. fat that is the chiefe and strongest as Iudg. 3. 29. So weake poore or base men are called leane or thin Psal. 41. 2. Fat or fatnesses is here figuratively put for fat persons See the notes on Psal. 36. 12. and 106. 15. choise young men young men are called chosen because they are selected for warres and other serviceable affaires when ancient men are let rest Numb 1. 3. and 8. 24 25 26. Exod. 24. 5.
speciall Mount Sion where the Temple was after builded This land sanctuary did also figure heaven as is noted on Gen. 12. 5. Exod. 25. 8. So the Heb. Doctors say here the Sanctuarie signifieth the Ierusalem which is above R. Menachem on Ex. 15. Vers. 18. and aye or and yet in this world and that which is to come as the Chaldee explaineth it for ever and for ever and ever God is said to reigne or be King when he manifesteth his power and goodnesse in subduing his enemies and saving his people So after Antichrists overthrow voices in heaven doe say The kingdomes of this world are become the kingdomes of our Lord and of his Christ and he shall reigne for ever and ever Wee give thee thanks O Lord God almighty c. because thou hast taken to thee thy great power and reignest Rev. 11. 15. 17. Vers. 20. Marie in Hebrew Mirjam in Greek Mariam which was also the name of the mother of Christ Matth. 1. 16. This Marie the Prophetesse was one of the three principall guides which God sent before his people which mercy is remembred in Mich. 6. 4. I sent before thee Moses Aaron and Marie timbrell see the notes on Gen. 31. 27. These and other instruments were used not onely in civill mirth but in spirituall joy and thanksgiving unto God as here so in Iudg. 11. 34. 1 Sam. 18. 6. 7. 2 Sam. 6. 5. prophesied also of in Ier. 31. 4. O Uirgin Israel thou shalt againe be adorned with thy timbrels c. dances or flutes as the word sometime signifieth Psal. 150. 4. and 149. 3. but the Greeke and Chaldee translate it here dances which were wont to be used religiously as Iudg. 21. 21. Ier. 31. 4. 14. Vers. 21. them that is the men to whom the word in the originall plainely hath reference Wherefore her words answer to theirs in verse 1. which it may be also she repeated at the end of every verse of the foresaid song as the 136 Psalme repeateth in every verse for his mercy endureth for ever So also in a Chron. 5. 13. Vers. 22. of Shur called also the wildernesse of Etham Numb 33. 8. Exod. 13. 20. Of Shur see Gen. 16. 7. three daies so long a journey they requested of Pharaoh Exod. 3. 18. and now found it full of wants and tentations So after in Numbers 10. 33. Vers. 23. Marah that is by interpretation Bitternesse so called of the bitter waters Which the Israelites not being able to drinke leade us to consider the nature of afflictions both spirituall by the terrors of the Law upon the consciences of sinners and other tentations wants and earthly miseries all which are bitter as worme wood and sorrowfull to the flesh Lament 3. 15. Psalme 80. 6. Mark 10. 38. and 14. 36. Hebr. 12. 11. was called so the Greeke also translateth the Hebrew phrase he called which may intend chiefly Moses who called it so or he that is every one called it So where it is said in 2 Sam. 5. 9. he called in 1 Chron. 11. 7. it is said they called See the notes on Gen. 16. 14. Vers. 25. a tree the Ierusalemy Thargum saith And Moses prayed before the Lord and the Word of the Lord shewed him the tree Ardiphne This is said to be a tree that hath flowers like lilies but very bitter Elias in Lexico Chald. It seemeth to figure out the Tree of Christ the Crosse whereby the bitternesse of our afflictions likened to waters Psalme 69. 2. is turned into sweetnesse and joy Gal. 3. 13. 1 Pet. 2. 21. 24. 2 Cor. 1. 5. 7. 10. Rom. 5. 3. and 6. 3. 4. So Elisens healed evill waters with salt 2 King 2. 21. The Hebrew Doctors in Thancuma upon this say It is the manner of the blessed God to make that which is bitter sweet by that which is bitter Some thought the wood it selfe had this vertue to sweeten the waters of whose minde was Iesus the sonne of Syrach saying Was not the water made sweet with wood that the vertue thereof might bee knowne Ecclus. 38. 5. Others expound it mystically of the tree of life which removed Satan away as R. Menaches on this place sheweth he appointed to him or he meaning God imposed upon him that is upon Israel the people spoken of as one man tempted him meaning Israel whom God tempted or proved by this affliction as by other the like afterward to know what was in their heart and to doe them good at their latter end as Deut. 8. 2. 15. 16. Vers. 26. right or pleasing for so the phrase also signifieth 2 Sam. 19. 6. and so the Greeke translateth it here and the Holy Ghost useth the like in 1 Ioh. 3. 22. Whatsoever we aske we receive of him because wee keepe his commandements and doe those things that are pleasing in his sight This is often mentioned in the scriptures see Deut. 6. 18. diseases or sicknesses the plagues of Egypt threatned to the transgressors in Deut. 28. 27. 60. So Gods blessings under the name of health and welfare are promised to the keepers of his Law Prov. 3. 7. 8. and 4. 22. Psal. 103. 3. healeth this word is applied to the soule as well as to the body and implieth the forgivenesse of sins as heale my soule for I have sinned against thee Psalme 41. 9. And Christ when he healed diseases for gave sinnes also Matth. 9. 2. 6. and healing of men Matth. 13. 15. is expounded to be forgiving of their sinnes Mark 4. 12. Vers. 27. palme trees or date trees which are upright and tall of stature beare sweet fruits the leaves alwaies greene and flourishing good for shadow Song 7. 7. 8. Levit. 23. 40. Psal. 92. 13. To beare the branches of this tree is a signe of victory over afflictions Revel 7. 9. The number of 12. wels and 70. palme trees the Ierusalemy Thargum maketh answerable to the 12. tribes of Israel and the 70. Elders of the Synedrion mentioned in Gen. 49. 28. and Num. 11. 16. It accordeth also to the number of 70. soules of Israel that came into Egypt Gen. 46. 27. Likewise to the 12. Apostles and 70. Disciples of Christ Luk 9. 1. 10. 1. Rev. 21. 12. 14. CHAP. XVI 1 The Israelites come to the wildernesse of Sin 2 They murmur for want of bread 4 God promiseth them bread from heaven 11 Quailes are sent 14 and Manna 16 The ordering of the Manna 25 It was not to be found on the Sabbath 32 An Omer of it is kept for the generations following AND they journeyed from Elim and all the congregation of the sonnes of Israel came unto the wildernesse of Sin which is betweene Elim and Sinai in the fifteenth day of the second moneth after their departing out of the land of Egypt And all the congregation of the sonnes of Israel murmured against Moses and against Aaron in the wildernesse And the sonnes of Israel said unto them O wee wish wee had died by the
hand of Iehovah in the land of Egypt when we sate by the flesh pots when we did eat bread to the full for yee have brought us forth into this wildernesse to kill this whole assemblie with hunger And Iehovah said unto Moses Behold I will raine unto you bread from the heavens and the people shall goe out and gather a daies portion in his day that I may prove them whether they will walke in my Law or not And it shall be in the sixt day then they shall prepare that which they bring in and it shall be twice so much as they gather day by day And Moses and Aaron said unto all the sons of Israel In the evening then yee shall know that Iehovah hath brought you out from the land of Egypt And in the morning then ye shall see the glory of Iehovah for that he heareth your murmurings against Iehovah And what are we that yee murmure against us And Moses said This shall be when Iehovah shall give unto you in the evening flesh to eat and bread in the morning to the full for that Iehovah heareth your murmurings which ye murmure against him and what are wee your murmurings are not against us but against Iehovah And Moses said unâ—o Aaron Say unto all the congregation of the sonnes of Israel Come neere before Iehovah for he hath heard your murmurings And it was as Aaron spake unto all the congregation of the sonnes of Israel and they looked toward the wildernesse that behold the glory of Iehovah appeared in the cloud And Iehovah spake unto Moses saying I have heard the murmurings of the sonnes of Israel Speake unto them saying Between the two evenings ye shall eat flesh and in the morning yee shall bee filled with bread and ye shall know that I am Iehovah your God And it was in the evening that the Quailes came up covered the campe and in the morning there was a dew that lay â—ound about the campe And the dew that â—ay went up and behold upon the face of the wildernesse was a small round thing small as the â—oare frost on the earth And the sonnes of Israel saw it and said each man unto his brother It is Manna for they knew not what it was and Moses said unto them This is the bread which Iehovah hath given unto you to eat This is the word which Iehovah hath commanded gather ye of it every man according to his eating an Omer for an head according to the number of your soules yee shall take every man for them which are in his tent And the sonnes of Israel did so and they gathered both he that did gather more and he that did gather lesse And they did mete it with an Omer and he that had gathered much had nothing over and he that had gathered little had no lacke they gathered every man according to his eating And Moses said unto them let no man leave of it till the morning And they hearkened not unto Moses but some men left of it untill the morning and it bred wormes and stanke and Moses was wroth with them And they gathered it morning by morning every man according to his eating and when the Sunne waxed hot it melted And it was in the sixt day they gathered twice so much bread two Omers for one man and all the rulers of the congregation came and told Moses And he said unto them This is that which Iehovah hath spoken To morrow is the sabbatisme the Sabbath of holinesse to Iehovah bake that which yee will bake and seeth that which yee will seeth and all that remaineth over lay up for you for a reservation untill the morning And they laid it up untill the morning as Moses commanded and it did not stinke neither was there a worme therein And Moses said Eat that to day for it is the Sabbath to day unto Iehovah to day ye shall not finde it in the field Sixe daies ye shall gather it but in the seventh day the Sabbath in it there shall bee none And it was in the seventh day some of the people went out to gather and they found none And Iehovah said unto Moses How long refuse yee to keepe my commandements and my lawes See because Iehovah hath given you the Sabbath therfore he giveth you in the sixt day the bread of two dayes abide ye every man in his place let no man goe out of his place in the seventh day And the people rested in the seventh day And the house of Israel called the name thereof Manna and it was like coriander seed white and the taste of it was like wafers with honey And Moses said This is the word which Iehovah commandeth Fill an Omer of it for a reservation for your generations that they may see the bread which I have given you to eat in the wildernesse when I brought you forth from the land of Egypt And Moses said unto Aaron Take thou one golden pot and put there an Omer full of Manna and lay it up before Iehovah for a reservation for your generations As Iehovah commanded unto Moses so Aaron laid it up before the Testimonie for a reservation And the sonnes of Israel did eat Manna forty yeeres untill they came to a land inhabited they did eat Manna untill they came unto the border of the land of Canaan Now an Omer is the tenth part of an Ephah Annotations OF Sin after they had beene againe by the red sea which journey here omitted Moses expresseth in Num. 33. 10. 11. It had the name of Sin a strong citie of Egypt neere which this wildernesse lay Ezek. 30. 15. 16. The wildernesse whereinto God brought his people was a place of great wants and afflictions as is noted on Exod. 3. 18. therein God tried their faith and patience and suffred their manners forty yeeres Act. 13. 18. It figured the peoples of the world through whom God leadeth his Church as it is said I will bring you into the wildernesse of the peoples and there will I plead with you face to face as I pleaded with your fathers in the wildernesse of the land of Egypt Ezek. 20. 35. 36. Sinai the mount called also Horeb where the Law was given see Exod. 3. 1. and 19. 1. 18. after or from their departing so an whole moneth they lived of their provision brought out of Egypt which being spent they murmure Here the Hebrew letseth of departure is put for mitseth from or after their departure so in Exod. 19. 1. Num. 33. 38. Ezr. 3. 8. The Scripture sometime sheweth this as laleketh 1 King 12. 24. is explained milleketh from going 2 Chron. 11. 4. Vers. 3. O we wish Hebr. who will give which is a wish oh that some would give or that God would grant namely to have ones request as is explained in Iob 6. 8. by the hand the Chaldee saith by the word the Greeke explaineth it smitten of the Lord. This was in them a desperate unthankfulnesse with
contumelious cariage against God and his ministers and is written for an ensample to us not to doe the like as 1 Cor. 10. 10. 11. So they murmured againe Num. 14. 2. this whole assemblie or all this Church The wildernesse whereinto God brought his people was a land of drought and of the shadow of death a land that no man passed through and where no man dwelt Ier. 2. 6. They that wandred there hungry and thirsty their soule â—â—inted in them Psal. 107. 5. There the Lord afflicted Israel and suffered them to hunger that he might prove them and doe them good at their latter end Deuteronomie 〈◊〉 3. 16. But as yet this generation had not prepared their heart arâ—ght and their spirit was not faithfull with God Psal. 78. 8. Vers. 4. bread Manna the wheat of heaven whereof they made themselves bread or meat Psal 78. 24. portion Hebr. word put for any thing and here for the portion of meat by the day Wherby God taught them also to take no thought for the morrow what they should eat or drinke as Matth. 6. 31. 34. prove them or tempt them Heb. him meaning the peoples spoken of as of one man Therefore the scripture useth these indifferently as is shewed on Gen. 22. 17. And this end of proving or tempting the people is also mentioned in Deut. 8. 2. Exod. 15. 25. Vers. 5. then they shall Hebr. and they shall prepare This is meant of every sixt day the evening of the Sabbath then were they to make ready their food that there might bee no working or fire kindled on the Sabbath day as verse 23. and Exod. 35. 3. day by day that is daily see Genesis 39. 10. Vers. 6. Iehovah hath brought and not we of our selves as was objected verse 3. So hee assureth them by the miracle of Quailes which God would give that their calling into that place and stare was of the Lord. Vers. 7. the glory a visible signe of Christs glorious presence among them appearing in the cloud as vers 10. to assure them that the Lord was with them in the midst of all their wants whereof they also doubted now as againe afterward in Exod. 17. 7. and that hee heard their murmurings By such apparations God used to represse the peoples tumultuous rage Num. 14. 10. and 16. 42. and 12. 5. But when he withdrew the cloud it was a signe of his face and favour withdrawne from them Exod. 33. 7. 9. 10. Or by the glory of Iehovah may be meant that glorious worke of his the Manna which they saw in the morning verse 15. So Christs divine worke in raising Lazarus from the dead is called the glory of God Ioh. 11. 40. So glory is used for glorious workes in Num. 14. 21. 22. Vers. 8. This shall be or understand from verse 6. ye shall know this Such wants are often to bee supplied as in Exod. 45. not against us to wit us onely or us so much as against the Lord for it was also against them verse 2. The like speech is in 1 Sam. 8. 7. Ioh. 12. 44. See also Gen. 32. 28. against Iehovah the Chaldee expounds it against the word of the Lord. Vers. 9. before Iehovah that is assemble together before the cloud wherein Iehovahs glorious presence was manifested verse 10. So Vzzah died before God 1 Chron. 13. 10. that is by the Arks of God 2 Sam. 6. 7. And the commandement to appeare before the Lord Iehovah Exod. 23. 17. was at the place which hee did chuse to put his name there namely the Tabernacle or Temple Deut. 12. 5. 6. Levit. 17. 4. 5. 1 King 14. 21. Vers. 10. the wildernesse where the cloud went before the people to guide them Exod. 13. 21. Vers. 12. betweene the two evenings towards eventide as the Greeke explaineth it see Exodus 12. 6. 〈◊〉 〈◊〉 came evening for naturally they 〈◊〉 in the day time over the sea and came to land towards even see Num. 11. 31. And Manna came 〈…〉 ing because it fell with the morning dew The Quailes are not in Scripture noted to be a spi 〈…〉 〈◊〉 〈◊〉 〈◊〉 Manna 1 Cor. 10. 3. the flesh therefore which was to fill their bellies came towards night the time of darknesse but the bread of heaven came in the morning which usually signifieth th 〈…〉 of grace from the Lord Psal. 30. 6. and 143. 8. Lam. 3. 22. 23. filled with bread in ea 〈…〉 ng with Manna a figure of Christ the Bread of life that came downe from heaven Ioh. 6. 48. 58. Vnto this speech Moses seemeth to have reference in Psal. 90. 14. Fill us in the morning with thy mercy Vers. 13. the quailes Hebr. the quaile put for a multitude of quailes as frog for frogs Exod. 8. 6. A like miracle God wrought for them about a yeere after this Num. 11. 31. This David rehearseth in Psal. 105. 40. they asked and he brought the Quaile that lay or that lay poured out Hebr. aâ—bed or an effusion of dew the Chaldee translateth a descension of dew that is dew which descended or fell downe which agreeth with Num. 11. 9. And the Psalmist saith God opened the doores of heaven and rained upon them Manna Psal. 78. 23. 24. The dew is often used to signifie the blessing and favour of God as Genes 27. 28. Iob 29. 19. Esa. 26. 19. Hos. 14. 6. Mich. 5. 7. Zach. 8. 12. and in mysticall speech of the birth of Christ figured by this Manna the dew is mentioned Psal. 110. 3. And as the preaching of the Word is likened to the dew Deut 32. 2. so Manna falling in and with the dew figured Christ given unto us by the preaching of the Gospell Rom. 1. 16. 17. and 10. 8. 14. Gal. 3. 1. 2. The Hebrew Doctors say of the dew that the holy blessed God will raise up the dead unto life therewith in the time that is to come and that is the Manna prepared for the just in the world to come R. Menachem on Exod. 16. Vers. 14. went up into the ayre vanishing with the heat of the Sun So going up is used for going away or vanishing in Ierem. 48. 15. roundthing or bare thing as the Chaldee translateth it pilled The Greeke saith like coriander according to verse 31. So that the Manna was covered and as it were hidden with the dew upon it till it ascended and lay also upon dew under it Num. 11. 9. to which it seemeth the Scripture hath reference when it promiseth Manna that is hid Revel 2. 17. Manna so the Chaldee and the Holy Ghost 〈◊〉 Greeke calleth it Ioh. 6. 31. of the Hebrew Man which by interpretation signifieth a prepared or distributed portion for it was a ready meat 〈…〉 as it was gathered if they would or to beat g 〈…〉 de and bake as the people liked Num. 11. 8. And the Iew Doctors some of them so explaine it calling it Angels food a prepared bread sent from heaven without 〈…〉 an labour
able to content every mans 〈◊〉 and a 〈◊〉 to every taste Wisd. 16. 20. Others at the 〈◊〉 Greeke interpreters Philo. 〈◊〉 2. 〈…〉 of the Law 〈◊〉 Solomon c. and others 〈◊〉 it What is this because as Moses saith they know not what it was The Manna whereof Galen and other Physitians write and which at this day is used for medicine not for meat differeth in many things from this Manna which God gave unto Israel every day the space of 40 yeeres till they came into the land of Canaan Ios. 5. 12. God by it both fed their bodies and soules teaching them hereby that man liveth not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. and it was a spirituall meat 1 Cor. 1. 30. and a figure of Christ the true Bread whom the Father hath given us from heaven Ioh. 6. 31. 32. 48. 49. 51. and of the spirituall comforts which Christ filleth his people with Reve. 2. 17. And so the Iewes though now ignorant of this grace have heretofore acknowledged it to bee a figure of the food of just men in the world to come R. Isaak on Gen. 1. and R Menachem on Exodus 16. See more in Num. 11. 7. 8. Psal. 78. 23. 25. Vers. 16. an Omer or Gomer as the Greeke calleth it Gomer the tenth part of an Epha or bushell see verse 36. an head or skull poll that is for a person the head being put for the whole man So in Exod. 38. 26. Vers. 17. both he that did gather more or some did gather more and some lesse but the former exposition the Greeke followeth here and in the 18. verse which the Apostle also approveth 2 Corinthians 8. 15. Vers. 18. nothing over to wit besides an Omer full for a man according to the number of persons in his familie and so there was an equality both for poore and rich and hereupon the Apostle gathereth a reason to perswade unto liberality and communication of Gods blessings one with another 2 Cor. 8. 14. 15. It figured also the equall portion which all sorts of beleevers have in Christ our heavenly Manna Gal. 3. 28. 29. 2 Pet. 1. 1. Vers. 20. it bred Hebr. wormed wormes that is bred abundantly or crawled full of wormes This miraculous judgment God sheweth for their unbeleefe curiositie and disobedience and taught them to be contented with things present without covetous caring for the morrow as Heb. 13. 5. Matthew 6. 31. 34. Compare also the law of the Passover whereof nothing might be left till the morning Exod. 12. 10. Iesus said unto the Iewes Moses gave you not the bread from heaven but my Father giveth you the true Bread from heaven Ioh. 6. 32. so Manna was but a shadow and figure which when the truth is come by Christ is as all other shadowes become vaine and unprofitable to the corruption and hurt of those that retaine them Col. 2. 16. 17. Gal. 4. 9. 10. 11. Heb. 13. 10. Vers. 21. and when or for when the Sunne waxed hot and so heated the Manna it melted therefore they were to gather it in the morning whereby God taught them diligence to provide for the food of their bodies and soules whiles they had time and meanes Compare Pro. 10. 4. 5. and 6. 6. 8. Ioh 12. 35. Gal. 6. 10. The like here followeth for no Manna to bee found on the Sabbath day verse 25. 26. Verse 23. sabbatisme that is rest or cessation but 〈…〉 the 〈◊〉 〈◊〉 〈…〉 at h is retained by the 〈…〉 in 〈◊〉 Sabb 〈…〉 Matth. 12. 5. 8. so the Hebrew Shaâ—batâ—â—â— here used is by the Apostle Sabbatismos 〈◊〉 sabbatisme in Heb. 4. 9. by interpretation a Rest whereof see Gen. 2. 2. Hereby it appeareth that the keeping of the Sabbath was before the Law given at mount Sinai Ex. 20. of 〈◊〉 that is an holy Sabbath both these joyned together signifie an exact and carefull rest So Exod. 35. 2. Levit. 23. 3. for a reservation that is to be reserved or kept so in vers 32. 33. 34. Verse 〈◊〉 that to day as they that laboured in the sixt day had what to eat on the Sabbath so they that in this life whiles God giveth time to worke doe labour in Christ shall have in the life to come the fruition of their labours with eternall rest in heaven Ioh. 6. 27. 29. 58. Gal. 6. 7. â—0 Vers. 26. there shall be none This life and world is the time and place of working the world to come is for reward when it will be too late to seeke for Manna if we have gathered none before Matth. 25. 8 9. 10. And thus the Hebrewes of old understood this figure saying As in the sixe daies a man must prepare for the Sabbath both in respect of food and of worke so if a man prepare not aright his workes in this world he shall have nothing to eat in the world to come Againe they say The Sabbath in it there shall be none Exod. 16. this signifieth the world which shall bee all Sabbath for there shall bee there no doing of the Law but receiving of reward as our Doctors of blessed memory have explained it Who so laboureth in the evening of the Sabbath he shall eat in the Sabbath R. Elias in Sepher reshith chochmah treat of Holinesse cap. 2. foliâ— 194 b. V. 29. Out of his place The Sabbath was sanctified with an holy convocation or assembling of the people in Synagogues Lev. 23. 3. Act. 15. 21. This place therefore whereto God restraineth them was not their private tents but the camp of Israel out of which they might not goe on the Sabbath From hence the Hebrewes gathered a generall prohibition of going out of towne on such dayes and held it unlawfull to travell beyond the suburbs of any citie which suburbs they set to be two thousand cubits from the Law in Num. 35. 5. and a like space was betweene the Arke of God and the people at their passage over Iordan Ios. 3. 4. The Chaldee paraphrase on Ruth 1. 16. in the Masorites Bible saith Naomi said unto Ruth we are commanded to keep the Sabbaths good daies that is feasts not to goe above two thousand cubits The like measure is set in the 〈◊〉 Thalmud in Eurobin c. 4. And R. D. Kimchi â—n his annotatioÌ„s on Eze. 48. 7. saith two thousand cubits are a mile meaning an Italian or English mile Hereupon in the Apostles dayes the speech was common of a Sabbath dayes journey and so farre Mount Oliver was from Ierusalem Acts 1. 12. where the Syriak explaineth it almost seven furlongs In the Hebrewes canons it is said Who so goeth out of the limits of a citie on the Sabbath day is to be beaten for it is said Let no man goe out of his place in the seventh day Ex. 16. 29. this place is the limits of the time c. By the doctrine of the Scribes no man may goe out of
a citie above two thousand cubits to goe further is unlawfull for 2000. cubits are the 〈…〉 of a 〈…〉 c. Maimony in Misneh treat of the Sabbath c. â—7 〈◊〉 1. 2. V. 31. like cortander in shape quantity but the colour white as 〈◊〉 or crystall Num. 11. 7. The Heb. Gad is not found in this signification but here and in Num. 〈◊〉 7. some think it to be 〈…〉 d but the Greeke cor 〈…〉 and the Chaldee Cusbar in Thargum Ierusalemy which is the Arabik name of Coriander doe confirm the common translation taste of it to wiâ— as it was gathered and uncoqued was like 〈…〉 but being baked c. it tasted like 〈…〉 〈◊〉 〈…〉 V. 33 golden pot so the Apostle in Heb 9. 4. following the common G 〈…〉 version translated this word which is not found but in this â—oly place put there Heb. give there the fulnesse of an Omer before Ieh vah that is before the Arke of testimonie which was a signe of Gods presence So it is explained in v. 34. And in 〈◊〉 Chro. 20. â—3 all Iudah stood before Iehovah 〈…〉 hat is in the house of Iehovah verse 5. Vers. 34. Testimonie that is the tables of Gods law which were in the Arke which testified Gods will to the people see Exod. 25 16. 21. These were given afterward at mount Sinai and there the Arke was made although therefore Moses rehearseth the thing here to make a full end of the storie of Manna yet the performance of this was not till after Vers. 35. did eat Manna all of them for their naturall food and it preserved their life but many of them pleased not God by reason of their unbeleefe 1 Coriathians 10. 5. Iude verse 5. therefore though they did eat Manna yet they are dead Ioh. 6. 49. even as they that now eat the Lords Supper unworthily are guilty of his body and blood and doe eat judgement to themselves not discerning the Lords body 1 Cor. 11. 27. 29. but they that by beleeving in Christ doe eat the true bread which came downe from heaven doe not die but have life eternall and he will raise them up at the last day Iohn 6. 35. 47. 51. 54. Vers. 36. Ephah a common measure much like and English bushel containing three Seahs or pecks mentioned in Gen. 18. 6. as the Chaldee here translateth an Omer is one of ten that is the tenth part of three Seahs so also the Greek saith the tenth of three measures The Ephah therefore contained so much as 432. hens egges about 7. gallons and a halfe of our measure So the Omer was more than twice so much as the Chaenix a measure spoken of in Rev. 6. 6. which Chaenix was wont to be a mans allowance of bread corne for a day By which Gods bounty appeared to his people in allowing for every of them daily an Omer of Manna verse 16. which contained so much as 43. hens egges and somewhat more CHAP. XVII 1 The people murmurâ— for water at Rephidiâ—â— 4 Moses crieth to the Lord who sendeth him for water to the R 〈…〉 in Horeb. 7. The place is called Massah and Meribah 8 Amalek fighting with Israel is overcome by the holding up of Moses hands 14. God threat 〈…〉 〈…〉 Amalek 15 Moses buildeth the altar Iehovah 〈◊〉 AND all the congregation of the sons of Israel journeyed from the wildernesse of Sin after their journeyes according to the mouth of Iehovah and they camped in Rephidim and there were no waters for the people to drinke And the people contended with Moses and said Give ye us waters that we may drinke and Moses said unto them Why contend you with me why tempt ye Iehovah And the people thirsted there for waters and the people murmured against Moses and said Wherefore is this that thou hast brought us up out of Egypt to kill us and our sonnes and our cattell with thirst And Moses cried unto Iehovah saying What shall I doe unto this people they bee almost ready to stone me And Iehovah said unto Moses Goe on before the people and take with thee of the Elders of Israel and thy rod that wherewith thou smotest the river take in thy hand and goe Behold I will stand before thee there upon the rocke in Horeb and thou shalt smite the rocke and waters shall come forth out of it and the people shall drinke and Moses did so in the eyes of the Elders of Israel And hee called the name of the place Massah and Meribah because of the contention of the sonnes of Israel and because they tempted Iehovah saying Is Iehovah among us or not And Amalek came and fought with Israel in Rephidim And Moses said unto * Iesus Ioshua Chuse us out men and goe thou out fight with Amalek to morrow I will stand on the top of the hill and the rod of God in my hand And Ioshua did as Moses had said to him to fight with Amalek and Moses Aaron and Hur went up to the top of the hill And it was when Moses hold up his hand then Israel prevailed and when he let downe his hand then Amalek prevailed And Moses hands were heavy and they tooke a stone and put it under him and he sate upon it and Aaron and Hur staied up his hands one on this side and one on the other side and his hands were steadie untill the going downe of the Sunne And Ioshua discomfited Amalek and his people with the edge of the sword And Iehovah said unto Moses write this for a memoriall in a booke and put is in the cares of Io 〈…〉 That wiping I will wipe out the remembrance of Amalek from under the heavens And Moses built an altar and called the name of it Iehovah Nissi And said Because the hand upon the throne of Iah Iehovah will have warre with Amalek from generation to generation Annotations AFter their or by their journeyes which were from Sin to Dophkah from Dophkah to Al 〈…〉 and from thence to Rephidim the place here spoken of Num. 33. 12. 14. the mouth that is as the Greeke and Chaldee doe translate the word of the Lord. See Gen. 24. 57. Rephidim in Greeke Raphidein V. 2. contended or did chide with many reprechfull provoking speeches so they did again in Num. 20. 3. 4. upon the like occasion give ye thou and Aaron who have brought us hither see Exod. 16. 2. 3. tempt ye by unbeleefe for they doubted of Gods presence with them verse 7. and would by miracles be assured thereof which is to tempt God as Matth. 16. 1. Psal. 78. 18. 19. Vers. 3. us so the Greeke also translateth in the Hebrew is me and my sonnes c. speaking of the multitude as of one man Vers. 4. cried the Chaldee translateth praied This was Moses usuall refuge in such troubles see Exod. 14. 15. and 15. 25. Num. 11. 10. 11. they be almost ready Hebr. yet a little and they 〈◊〉 stone me Like outrage they shewed also
and grow out of him by the blessing of God who maketh the crie tree to bud or flourish Ezek. 17. 24. as also it is prophesied of the church He shall cause them that come of Iakob to take root Israel shall blessome and bud and fill the face of the world with fruit Esat 27. 6. And the originall word for buds is also useâ— for younglings or youth as in Iob 30. 12. The bles soming or flourishing of this rod figured also the comfortable and glorious effect of the 〈◊〉 〈…〉 tion of the Priests office as Christ is 〈◊〉 to 〈◊〉 forth â—t the window flourishing thereâ— the 〈◊〉 Serg 2. 9. that we all with open face may 〈◊〉 as in a glasse the glorie of the Lord 2 Cor. 3. 18 and this to the shame of his enemies Psal. 1 32. 18. The Almonds figured the fruits of his administration which hastily should shew forth themselves to the comfort of the Saints and punâ—shment of alâ— that should resist him as unto Ieremie one of Aarons sonnes God shewed in a vision the râ—â— of an Almond tree which hath the name of 〈…〉 ning and opened the same unto him thus Then hast well seene for I will hasten my word to performe it Ier. 1. 11 12. Therefore as soone as Vzziâ—h the King rose up to usurpe the Priests office the leprousie even rose up in his forehead 2 Chron. 26. 18. 19. Vers. 10. Bring againe or Returne Aarons red before the Testimonie in Greeke the Testimonies meaning the Tables of the covenant in the Arke as is noted on vers 4. before which it was laid up and not in it for nothing was in the Arke save the two tables of stone 1 King 8. 9. The Hebrewes record how in Solomons Temple there was a stone in the most holy place in the west part therof on which they set the Arke and before it was the golden pot of Manna and the rod of Aaron Maim tom 3. in Beth habchirah chap. 4. sect 1. to be kept Hebr. for a keeping or reservation As the Manna was kept in the golden pot within the most holy place of the sanctuarie for a reservation and monument to the Israclites that the generations after might see the bread which God had given their fathers to eat in the wildernesse Exod. 16. 32. 34. so this rod was kept in the same place for a reservation and for a signe that all generations might know the confirmation of their Priest 〈◊〉 in Aarons line Both did lead them unto Christ the Manna figuring the flesh of Christ the 〈◊〉 bread from heaven wherewith the faithfull should be nourished unto life eternall Iohâ— 6. 31 32 33. 51. and the rod the Priesthood of Christ whereby they should be reconciled unto God Heb 9. 11 12. Therefore the Apostle mentioneth this budding rod with the pot of Manna among the most memorable things that were kept in the Holy oâ— holies Heb. 9. 3 4. the sonnes of rebellion which the Greeke translateth the disobedient sons meaning the Israelites called sonnes or children of rebellion because they were so much addicted thereunto as if rebellion it selfe had beene their mother so that Moses testified Yee have beene rebellions against the LORD from the day that I knâ—w you Deut. 9. 24. This phrase is common in the Scriptures as a sonne of injurious evilâ— or 〈◊〉 wickednesse Psal. 8. 23. for an injurious or wicked person and sonnes of affliction Prov. 31. 5. for afflicted persons so sonnes of Belial Deut. 13. 〈◊〉 1 Sam. 2. 12. sonnes of disobedience Ephes. 2. 2. and 5. 6. sonnes of the light and of the day 1 Thes. 5. 〈◊〉 children of wisdome Mat. 11. 19. children of obedience 1 Pet. 1. 14. and sundry the like 〈◊〉 shalt quite take away or shalt consume shalt wh 〈…〉 end their murmurings the Greeke translateth it and let their murmuring cease from me and they shall not die Vers. 12. we give up the ghost or have given up the ghost that is died or as the Greeke translateth are consumed This may be taken as an unjust complaint of theirs for the punishments that they had felt and should still feele for their sinnes Or rather as a serious complaint of their owne miserie being under sin and so by the Law under punishment and wrath like that which the Apostle saith I was alive without the Law once but when the commandement came sinne revived and I died and the commandement which was ordained unto life I found to be unto death Rom. 7. 9 10. The Chaldee paraphraseth upon their words thus Behold the sword hath killed some of us and behold the earth hath swallowed some of us and behold some of us are dead with the pestilence And Targum Ionathan thus Behold some of us are consumed with flaming fire and some of us are swallowed up into the earth and perished behold we thinke that as they so we all shall perish Vers. 13. that commeth neere in Greeke that toucheth the Tabernacle Shall we be consumed in giving up the ghost that is shall wee die every one This seemeth to be a deprecation whereby acknowledging their sinnes to be worthy of death they pray for mercy for so questions are often used in earnest deprecations as Wilt thou be angry with us for ever c. Psal. 85. 6. Wilt thou utterly reject us Lam. 5. 22. Wilt thou hold thy peace and afflict us very fore Esay 64. 12. and many the like CHAP. XVIII 1 The different charges of the Priests and of the Levites adjoyned unto them 9 The Priests portion of the peoples offrings and hallowed things and the use of them 21 The Levites portion is the tithes of the Israelites but no inheritance in the land 26. The Levites must give unto the Priests the tenth of their tithes as the Lords heave-offring and the rest themselves should enjoy for a reward of their service ANd Iehovah said unto Aaron Thou and thy sonnes and thy fathers house with thee shall beare the iniquity of the Sanctuary and thou and thy sonnes with thee shall beare the iniquity of your Priest-hood And thy brethren also the tribe of Levi the tribe of thy father bring thou neere with thee that they may be joyned unto thee and minister unto thee but thou and thy sonnes with thee shall minister before the Tent of the Testimony And they shall keepe thy charge and the charge of all the Tent but they shall not come nigh unto the vessels of holinesse and unto the Altar that they die not both they and you And they shall be joyned unto thee and shall keep the charge of the Tent of the Congregation for all the service of the Tent and a stranger shall not come nigh unto you And ye shall keep the charge of the Holy place and the charge of the Altar that there be no servent wrath any more upon the sonnes of Israel And I behold I have taken your brethren the Levites from among the sonnes of Israel to you they are
according to the like phrase in Zach. 11. 8. their soule loathed the way both for the longsomnesse of it and for the many wants and troubles that they found therein as in vers 5. So the Greeke interpreteth it for the way and Iarchi in like manner saying Because it was hard unto them they said we were now neere to enter into the land and we turne backward so our fathers turned and lingred 39. yeares unto this day therefore their soule was shortned for the afflictions of the way This way into the land of promise figured the way into the kingdome of God thorow the wildernesse of this world the wildernesse of peoples as in Ezek. 20. 35. into which kingdome wee cannot enter but through much tribulation Act. 14. 22. because the gate is strait and the way is narrow that leadeth unto life Matth. 7. 14. and we are to go thorow fire and thorow water Psalm 66. 12. The discouragement of this people sheweth humane frailty and infirmitie through want of faith and patience for as they erred in heart and knew not the Lords waies Psal. 95. 10. so many when tribulation or persecution ariseth because of the Word by and by they are offended Matth. 13. 21. Vers. 5. spake against God The Chaldee expoundeth it murmured before the Lord and contended with Moses and so in vers 7. This was their wonted carriage in their tentations see Exod. 14. 11. and 15. 24. and 16. 2 3. and 17. 2 3. Num. 11. 1 4 5. 16. 13 14. and 20. 3 4 5. By God here is meant Christ the Angell of Gods face or presence in whom his name was Exod. 23. 20 21. Esay 63. 9. as the Apostle openeth this place saying Neither let us tempt Christ as some of them also tempted and were destroyed of serpents 1 Cor. 10. 9. this light bread meaning Manna as the Chaldee explaineth it this Manna the light meat in Greeke this vaine or empty bread So they call it either because it was light of digestion that they felt it not in their hot stomackes or in contempt counting it base and vile in comparison with other meats See Numb 11. 5 6 8. This Manna being rained upon them from heaven Psal. 78. 23 24. was both corporall and spirituall food unto them a figure of the hidden Manna which Christ seedeth his people with unto life eternall Rev. 2. 17. Ioh. 6. 48 49 50 51. So the contempt thereof was the contempt of Christ and his grace and into this sin doe all they fall that loath and leave Christ and has Gospell for the momentany pleasures of this life the enemies of the crosse of Christ whose end is destruction whose God is their belly and whose glory is in their shame who minde earthly things Philip. 3. 18 19. Vers. 6. fiery serpents or burning serpents as the Chaldee translateth the Greeke in this place calleth them deadly or killing serpents In the Hebrew they are named Seraphim that is Burners because when they bite a man he burneth with extreme heat and thirst it may be also in respect of their colour for some serpents are of a fiery colour Nicander in Theriacis Of the Hebrew Saraph the Greekes by changing the order of letters have borrowed the name Prester which is a kinde of venemous serpent called also Dipsas and Causon of which it is reported that who so is stung therewith he hath such a vehement thirst that he cannot be satisfied but is tormented with it centinually and though he drinke never so largely yet is he presently as thirsty as before And againe that the bitings of these serpents were left of the most ancient Physicians as altogether incurable Dioscorid lib. 6. cap. 38. 40. They are said to be like unto Vipers but their biting more hurtfull for the heart of a man is inflamed with their biting and his lips are parched and drie with thirst as Nicander writeth of them Sol. Iarchi saith they are called Seraphim burners because they burned men with the venim of their teeth The Prophet Esay mentioneth the flying fiery serpent in Esay 14. 29. and 30. 6. whereby it seemeth to be a kinde of serpent with wings With these and other serpents the wildernesse thorow which they went did abound as Moses sheweth in Deut. 8. 15. but God who guided them thorow it kept them from hurting his people till now for their sinne hee gave them power to bite and kill them as he saith otherwhere I will command the serpent and he shall bite them Amos 9. 3. Here also there was a remembrance of the first sinne that came into mankinde by the serpent and the death that followed thereupon Gen. 3. for as the venim of serpents killeth the bodie so the venim of Satan which is sinne killeth both body and soule and as the Serpent biting any one part the venim and contagion spreadeth over all the bodie and killeth the whole man so the poyson of sinne which entred by one man hath infected and killed all the lump of mankind Rom. 5. 15. 18. died The judgements of God are both inevitable and incurable of man Ier. 8. 17. Amas 5. 19 20. and 9. 1 2 3. Deut. 28. 27. And as no salve or medicine could heale the bodies of those that were bitten so can no work of man cure the biting of that old Serpent or sting of sinne but the venome thereof rageth and reigneth tormenting the conscience vnto death Rom. 5. 12 14 21. and 3. 20. Vers. 7. We have sinned The afflictions which God layeth upon his people are a meane through his grace to bring them to the sight and acknowledgement of their sinnes and seeking unto him as it is said When he slew them then they sought him and they returned and enquired early after God Psal. 78. 34. Yea the wicked are often forced hereby to confesse and seeke helpe of God as did Pharaoh Exod. 9. 27 28. that he take away or and let him take away the serpents in Hebr. the serpent put for the multitude of them as in Exod. 8. 6. the frog is for frogs and in Exod. 8. 17. the louse for liâ—e and many the like They desire the removing of the punishment after repentance and confession of sinne without which plagues are not only continued but increased Levit. 26. 21 23 24 28. Howbeit God did not presently take away the serpents but gave a remedy for such as were bitten vers 8. 9. Moses prayed As at other times so still hee sheweth himselfe an example of mecknesse unmindfulnesse of injuries and readinesse to forgive the wrongs done unto him Thus Samuel also did in like case and said Far be it that I should sinne against the Lord in ceasing to pray for you but I will teach you the good the right way 1 Sam. 12. 19 23. Vers. 8. Make thee a fiery serpent or a burning serpent Hebr. Saraph which the Greeke translateth a serpent hereby is meant a serpent of brasse vers 9. a similitude of
in the length This survey was to strengthen Abrams faith who under this earthly land did view an heavenly Heb. 11. 10. 16. that he might be able to comprehend the length and bredth and depth and height and know the love of Christ which passeth knowledge Ephes. 3. 18. 19. Vers. 18. in the okes that is the oke grove or plain see Gen. 12. 6. Mamree in Greeke Mambree a man of the Amorites then living with whom Abram made league Gen. 14. 13. One of the chiefe Sorcerers of Aegypt was called by the like name See the notes on Exod. 7. 11. Chebron or Hebron the Greeke writeth it Chebrom as Esron Gen. 46. 12. is written Esrom Mat. 1. 3. It had this name afterward for before it was called the City of Arba Gen. 23. 2. and 25. 27. which Arba was a great man among the Anakims and a father of them Ios. 14. 15. and 15. 13. It became a place of buriall for many worthy persons Gen. 23. 2. 19. and 49. 3 1 it was sometime possessed by Giants whom Caleb drove out Num. 13. 23. Ios. 15. 14. It was given to Caleb for an inheritance Ios. 14. 14. was made a City of refuge and given for the Levites to dwell in Ios. 20. 7. and 21. 11. 12. In it David first reigned over Gods people a Sam. 2. 1. 11. and to it came Maâ—y to visit Elisabeth Luke 1. 39. an Altar to sacrifice thankfully unto God and to sanctifie his viewed heritage See Gen. 12. 7. CHAP. XIV 1. The battell of foure foraine Kings against five Kings of Canaan 10 Sodom and Gomorrhe are spoiled 12 Lot is taken prisoner 14 Abram pursueth and smiteth the conquerors 16 bringeth backe the spoyles the captives and his brâ—iber Lot 17 The King of Sodom goeth out to meet Abram 18 The King of Salem Melchisedek brings him forth bread and wine and blesseth him 20 Akram giveth him tithe of all 22 The rest of the spoiles his partners having had their portions hee restoreth to the King of Sodom ANd it was in the dayes of Amraphel King of Shinar Arjoch king of Ellasar Chedor-laomer king of Elam and Thidal king of nations They made warre with Bera king of Sodom and with Birsha king of Gomorrha Shinab king of Admah and Shemeber king of Zebojim and the king of Bela that is Zoar. All these were joyned together in the valley of Siddim that is the sea of salt Twelve yeeres they served Chedor-laomer and the thirteenth yeere they rebelled And in the fourteenth yeere came Chedor-laomer and the kings which were with him and they smote the Rephaims in Ashteroth Karnaim and the Zuzims in Ham and the Emims in Shaveh Kirjathaim And the Chorites in their mount-Seir unto El-pharan which is by the wildernesse And they returned and came to En-mishpat that is Kadesh and they smote all the field of the Amalekite and also the Amorite that dwelt in Hazezonthamar And there went out the King of Sodom and the king of Gomorrha and the king of Admah and the king of Zebojim and the king of Belah that is Zoar and they joyned battell with them in the valley of Siddim With Chedor-laomer king of Elam and Thidal king of nations and Amraphel king of Shinar and Arjoch king of Ellasar foure Kings with five And the valley of Siddim had many pits of slime and the King of Sodom and of Gomorrha they fled and fell there and the residue fled to the mountaine And they tooke all the substance of Sodom and Gomorrha and al their victuals and went away And they tooke Lot the sonne of Abrams brother and his substance and they went away and hee dwelt in Sodom And there came one that had escaped and told Abram the Hebrew and he dwelt in the Okes of Mamree the Amorite the brother of Escol and brother of Aner and they were confederates with Abram And Abram heard that his brother was taken captive and he armed his trained servants the children of his house three hundred and eighteene and hee pursued them unto Dan. And hee divided himselfe against them by night he and his servants and he smote them and pursued them unto Chobah which is on the left hand of Damascus And he brought againe all the substance and also brought-againe his brother Lot and his substance and the women also and the people And the King of Sodom went out to meet him after his returne from smiting Chedor-laomer and the kings which were with him unto the valley of Shaveh that is the valley of the King And Melchisedek king of Salem brought-forth bread and wine and he a Priest of God most-hye And he blessed him and said Blessed be Abram of God most-hie possessor of heavens and earth And blessed be God most-hye who hath delivered thy enemies into thy hand and he gave him the tenth of all And the King of Sodom said unto Abram give me the soules and the substance take thou And Abram said unto the King of Sodom I have lift-up my hand unto Iehovah God most hie the possessor of heavens and earth If I take from a threed even to a shoe latchet and if I take of any thing that is thine that thou say not I have made Abram rich Save onely that which the young-men have eaten and the portion of the men which went with me Aner Eshchol and Mamree let them take their portion Annotations IN the dayes the Greeke saith in the reigne of Shinar that is Chaldea or as the Chaldee turneth it Babylon see Gen. 10. 10. Thargum Ierusalemy interpreteth it Pontus Ellasar this is thought to be Syria Chedor-laomer written in Greeke Chodollogomor Elam that is the Elamites or Persians named of Elam sonne of Sem Gen. 10. 22. Thidal or Thidgnal which the Greek writeth Thargal d changed into r see Gen. 10. 3. of nations Hebr. Gojim which may bee kept unchanged but the Greeke and Chaldee translate it nations or peoples It seemeth they were of sundry families or populous as Galilee of the nations Es. 9. 1. Their country is thought to be after named Pamphilia Vers. 2. Zebojim in Greeke Seboeim it is written by the letters in the line Zebiim of Zebi which signifieth glory pleasantnesse and a Roe by which name the pleasant and glorious land of Israel is called in Ezek. 20. 6. but by the vowels and in the margine noted to bee read Zebojim as being unworthy the pleasant name So in vers 8. that is Zoar or Zogar so called after upon Lots request Gen. 19. 20. 22. These five Cities stood neere together in the land of Canaan in the plaine of Iordan and were all except Zoar butned with fire and brimstone from heaven Gen. 19. Deut. 29. 23. Here they are fore-chastned of God by warres sea of salt or salt sea so Ios. 3. 16. meaning that this goodly valley after it was burnt from heaven became a salt sea and so barren and fruitlesse that no living thing fish or other was found therein For so all
addeth to the name calling the place God figuratively as being his house The like is in Exod. 17. 15. was revealed or were revealed that is did appeare in more manifest sort Here againe a word plurall is joyned with the name of God to signify the mysterie of the Trinity in the unity of the godhead see the notes on Gen. 20. 13. The Gr. translateth it singularly was revealed or did appear so also doth the Chaldee save that for God it saith the angel of God V. 8. nurse sent with her from her fathers house Gen. 24. 59. How she came to be in Iakobs family is uncertaine the Iewes say she was sent to call Iakob home as was promised in Gen. 27. 45. She might also come thither upon other occasion after Rebekahs death The oke of weeping Hebr. Allon Bacuth this name sheweth his griefe for the death of this matron the place also being the safeest and most honorable that there hee could have for such a purpose see the notes on v. 4. on Gen. 23. 2. The Chaldee paraphrast for Oke translateth the Plaine or vally of weeping But the Greeke turneth it an Oke and so doth the Ierusalemy Thargum See also Gen. 12. 6. V. 9. again the Gr. addeth in Luz where he had appeared to him before Gen. 28. 11. 12. 19. V. 10. Israel the name given him before of the Angel is here againe given confirmed of God for the strengthning of Iakobs faith and assurance of Gods grace unto him See Gen. 32. 28. Ver. 11. Almighty or Alsufficient see Gen. 17. 1. The Gr. translateth it thy God an assembly or company church of nations the Chaldee saith an assembly of tribes Here God confirmeth the blessing given to Iakob by his father Isaak and amplifieth it see Gen. 28. 3. and 48. 3. 4. Kings the Chaldee addeth that shall rule over the peoples thus God giveth him the blessing of Abraham Gen. 28. 4. and 17. 6. Ver. 12. and or that is to thy seed see Gen. 13. 15. The Chaldee explaineth it and to thy sonnes the Greeke addeth through their generations Vers. 13. God the Chaldee saith the glory of the Lord meaning the vision which now appeared unto Iakob See Gen. 17. 22. Vers. 14. set up this he had done before and now repeateth it or as is likely being ruinated he new repaireth it see Gen. 28. 18. drinke offring or a powred out-offring an effusion usually called a drinke offring because it was onely of liquors or moist things as the Minchah or meat-offering was of dry And this drink-offring by the law of God was of wine or Sechar Exod. 29. 40. Num. 28. 7. among the heathens sometime of blood Psal. 16. 4. oile to consecrate it see Gen. 28. 18. Vers. 15. Bethel that is Gods house see Gen. 28. 19. Thus hee renewed the memoriall of his faith and thankfulnesse to God as God did before of his promises to him v. 10. 11. 12. Vers. 16. they journeyed the Greeke version addeth Iakob journeyed from Baithel and pitched his tent beyond the tower of Gader borrowing these words from the 21. verse a little peece or about a mile as the Chaldee paraphrase explaineth it This word is so used also in Gen. 48. 7. 2 King 5. 19. and not elsewhere Ephrath a towne called usually Bethlehem that is The house of Bread v. 19. some thinke it to have the name Ephrath of Calebs wife so called 1 Chron. 2. 19. 24. It hath both names in Mic. 5. 2. Bethlehem Ephrata there Christ was borne Matt. 2. 1. the bread of God that came from heaven Ioh. 6. 33. had hard child-birth Hebrew shee was hard in her child-bearing that is had sore and painfull labour According to the chastisement layd on Eve and her daughters Gen. 3. 16. It is daily to be seene and the Philosopher observeth it that no creature suffreth such strong paines in trauell as woman doth Aristot de Animal l. 7. notwithstanding shee shall be saved in child-bearing if they continue in faith c. 1 Tim. 2. 15. Ver. 17. midwife named in Hebrew of helping the woman in child-birth so Exod. 1. 15. 16. thou shalt have or this also shall bee to thee a sonne as Ioseph before was And this was according to Rachels desire see Gen. 30. 24. Vers. 18. departing or going-out from the body to God that gave it as Eccles. 12. 7. Psal. 146. 4. This sheweth the Soule of man to bee a spirituall immortall substance distinct from the body The heath ens acknowledged this saying that death is nothing else but the departing of the soule from the body Aristot. in his book of Death and that the soules of men are divine and when they goe out of the body they returne unto heaven Cicero lib. de Amicit. Ben. oni the Greek and Chaldee interprets it Son of my sorrow In that shee answered nothing but thus named her son it sheweth she received no comfort The like case was in 1 Sam. 4. 20. 21. The word oni is after used by Iakob for his painfull strength Gen. 49. 3. Benjamin that is Son of the right hand meaning loved tendered and especially regarded So man of the right hand in Psal. 80. 18. for one loved and much regarded of God This only of all Iakobs children was borne in the land of Canaan V. 20. unto this day the time when Moses wrote this and after in Sauls daies 1 Sam. 10. 2. About this place at Christs birth many infants were murdered by Herod then Rachel wept for her children and would not bee comforted because they were not Ier. 31. 15. Mat. 2. 16. 18. V. 21. Geder or Gader as the Gr. writeth it by interpretation the flocke or herd A tower of this name is also mentioned in Mic. 4. 8. V. 22. concubine a secondary wife see Gen. 22. 24. She is called also his wife Gē 37. 2. By this shamefull crime such as is not once named among the heathens 1 Cor. 5. 5. Reuben lost his first-birth 1 Chron. 5. 1. Gen. 49. 4. Iakob also himselfe having abused Bilhah contrary to the first institution of mariage Gen. 30. 4. is here chastised of God So Absalom lying with his father Davids cōcubines God thereby chastised Davids sins 2 Sam. 12. 10. 11. and 16. 22. heard it the Greek version addeth and it appeared evill in his sight But in the Hebrew nothing is said onely an empty space is left in the line with this marke o to move consideration as before in Gen. 4. 8. Sometime sorrow is so great as words or signes cannot expresse it Ezek. 24. 23. and such might here be Iakobs case Here also is a pawse breaking off as to a new matter even in the midst of the verse so in Deut. 2. 8. twelve which becomming fathers of many families are called the twelve Patriarehs Act. 7. 8. and the peoples that came of thē are named the twelve tribes Act. 26. 7. and although many great evills have already and will hereafter more
it to the latter the people murmured evill things 〈…〉 Lord. a fire of Iehovah that is as the Greeke expoundeth it from the Lord and the Chaldee from before the Lord though it may also meanes great and vehement fire Their rebellions before the Law was given at Mount Sinai God punished not Exod. 14. 11 15. and 15. 24 26. and 16. 〈◊〉 〈◊〉 4 9 20 27 28. and 17. 2 5 save onely when they made the molten Calfe at the mount Exod. 32 27 28. 35. But their sinnes committed after hee punisheth severely as here and after is to be 〈◊〉 for the Law worketh wrath Rom. 4 15. And 〈◊〉 these things happened unto them for ensamples tous 1 Cor. 10. 5 11. consumca or devoureâ— Hebr. did eat The Greeke translateth devoured a part 〈◊〉 the campe In that the fire consumed in the 〈◊〉 part it is probable that there the sinne began among them that were faint and weary with travell as Deut. 25. 18. Verse 2. sunke downe that is went out or was quenched in Greeke ceased Their seeking to the Lord in their afflictions and his mercies towards them are mentioned in Psal. 78. 34. 38. Vers. 3. he called that is Moses called or as the Geeeke translateth the name of that 〈◊〉 was called see the notes on Gen. 16. 14 〈◊〉 rah that is Burning which name was given 〈◊〉 imprint a memoriall of their sinne and 〈…〉 judgements in their hearts as Moses after 〈◊〉 tioneth them in Deut. 9. 7. 22. 24. Vers. 4. the mixt-multitude or the ga 〈…〉 multitude so called in Hebrew of gatherinâ—◠〈◊〉 Greeke and Chaldee of mixture and in the Ch 〈…〉 d ee said to be Ionathans they are called the 〈…〉 gers that were gathered among them These were that mixed-people that came up with Israel out of Egypt mentioned in Exod. 12. 38. 〈◊〉 with lust that is lusted greatly and greedily 〈…〉 ned and wept that is againe wept the Greeke 〈◊〉 they sate and wept The Israelites that a 〈◊〉 before complained were punished and repented now againe by the example of the strangers among them returne to their sinfull course Ch 〈…〉 here saith After that the sons of Israel had murmured already themselves alone verse 1. they turned and murmured with the mixed-multitude and 〈◊〉 〈◊〉 desire of flesh So this was another mâ—â—inie dâ—ffering from that forespoken of though in time and 〈◊〉 nâ—â—re together who shall give a wish meaning O that some woâ—â—d give us flesh and a tentation 〈◊〉 not beleeving that God could doe it This their lusting is rehearsed in Psal. 106. 14. and 78. 18 19. 20. they tempted God in their heart asking 〈…〉 their soule or lust and they spake against 〈◊〉 they said Can God furnish a Table in the Wildernesse Behold h 〈…〉 smote the Rocke and the waters gâ—shed out and streames overflowed can hee give â—read also or can be prepare flesh for his people Verse 5. we remember they stirred and inflamed their lust with remembrance of their former Egyptian diet for nought this may be referred to the fish which they had for nought without price getting them out of the rivers freely or for nought that is for very little very cheape as nothing is used for very little Act. 27. 33. Ioh. 18. 20. none for very few Ier. 8. 6. 1. Cor. 2. 8. It may also have reference to the former wee remember for nought that is in vaine so the Hebrew Chinnam and Greeke Dorean sometime signifieth a thing done or spoken in vaine and without effect as Pro. 1. 17. Ezek. 6. 10. Gal. 2. 21. garlick these grosse meats used to be eaten by the poorer sort in Egypt and by the Israelites when they were slaves there they now remember forgetting their slavery and preferre before the Manna which God gave them from heaven which was both pleasant and wholesome Of the things here spoken of and other the like the Hebrewes themselves say Some meats are exceeding evill and it is nâ—t meet that a man should ever eat of them as great fishes that are salted and old c. and some meats are evill but not so bad therfore it is not meet for a man to eat of them save a little and very seldome and hee may not use to make them his meat or to eat them with his meat continually as great fishes cheese c. and leekes and onions and garlicke c. these meats are naught which a man should eat of but a very little and in winter dayes but in sommer not at all Maim in Misn. tom 1. in Degnoth chap. 4. sect 9. Verse 6. our soule is dryed The soule is often put for the body or whole man and for the appetite or desire of meat drinke and other things so here they complaine that they had no nourishment by the wheat of heaven as Manna is called Psal. 78. 24. neither was their appetite satisfied and hereupon it is said they asked meat for their soule Psal. 78. 18. to satisfie their fleshly lust our eyes are or our eyes behold onely the Manna that is we see no other food neither can we expect for any other but depend upon Manna onely For the eyes unto any signifie hope and expectation as Psal. 25. 15. and 141. 8. Manna was unto them both a corporall food and a spirituall figuring Christ himselfe with his word and grace Ioh. 6. 31 32 33. 1 Cor. 10. 3. So the loathing of Manna and longing for the meats of Egypt figured the rejecting of Christ and his graces for to have nourishment and life by the workes and righteousnesse of men Gal. 3. 3 10. and 4. 9. Such mens eyes cannot see the Manna which is hid Rev. 2. 17. Verse 7. Manna in Hebrew Man the reason of this name see in the notes on Exod. 16. 14. Chazkuni on that place saith Man in the Egyptian tongue is as Mah that is What in the Hebrew tongue and they asked one of another Man that is what is this Coriander of it see Exod. 16. 31. These are the words of Moses convincing the peoples ingratitude by the description of Manna which they disdained the colour Hebr. the eye that is the colour or appearance as the Greeke and Chaldee explaine it so eye is used for colour c. in Lev. 13. 55. Ezek. 1. 16. and 8. 2. and 10. 9. Bdelium in Hebrew Bdolach in Greeke and by Sol. Iarchies exposition Crystall which is white and transparent so Manna is said to be white Exod. 16. 31. Of Bdelium see Gen. 2. 12. Verse 8. went about or went to and fro to search finde espie as in Ier. 5. 1. Amos 8. 12. Dan. 12. 4. therefore this word is applied sometime to the eie as in 2 Chron. 16 9. It figured the labour and diligence that men should use to get the meat which endureth unto everlasting life Iohn 6. 27. ground it the grinding and beating of it c. figured also the afflictions of Christ whereby he was prepared to be for us the bread
of this great anger Then they shall say Because they have forsaken the covenant of Iehovah the God of their fathers which he strucke with them when he brought them forth out of the land of Egypt For they went and served other gods and bowed themselves downe unto them gods whom they knew not and hee had not imparted unto them And the anger of Iehovah was kindled against this land to bring upon it every curse that is written in this booke And Iehovah rooted them out of their land in anger and in wrath and in great indignation and cast them into another land as it is this day The secret things belong unto Iehovah our God and the things revealed belong unto us and to our sonnes forever to doe all the words of this Law Annotations TO strike or to cut whereof see the notes on Gen. 15. 18. Here the covenant is renewed betweene God and the people and it is the same in effect with the covenant made at Horeb Exod. 19. and 24. save that Christ who is the end of the legall covenant is here more cleerely revealed especially in Chap. 30. vers 11 14. of Moab the countrey on the out side of Iordan whereof see Deut. 1. 1 5. in Horeb or Choreb that is mount Sinai where the covenant was given Ex. 20. and the blessings and curses for confirmation thereof Lev. 26. 3 46. Vers. 3. tentations or trialls whereby God tried the Israelites faith and the hardnesse of the Egyptians in letting Israel goe see Deut. 4. 34. and 7. 19. From Gods former benefits whereof they had experience hee exhorteth them unto the keeping of the covenant Vers. 4. not given unto you This sheweth the unability of man to understand the things of God without the gift of God And long after this Paul complaineth of the Iewes even unto this day when Moses is read the veile is laid over their hearts 2 Cor. 3. 15. and Christ saith that to them it was not given to understand the mysteries of the kingdome of heaven Matt. 13. 11 13 14. Vers. 5. upon you or from upon you that is so as you should put them off and cast them from you Compare Deut. 8. 4. Vers. 6. bread to wit ordinary bread out of the earth but God hath nourished you with Manna the bread of heaven Psal. 78. 24 25. Deut. 8. 3. Vers. 7. Sihon in Greeke Seon king of Esebon Of this history see Num. 21. Vers. 8. wee tooke in Chaldee wee subdued to the Reubenites in Chaldee to the tribe of Reuben c. See the performance hereof in Num. 32. Vers. 9. wisely doe or prudently carry and with understanding and consequently prosper so in 1 King 2. 3. Ios. 1. 7 8. Here beginneth the one and fiftieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 section of the Law see the notes on Gen. 6. 9. Vers. 10. your heads of your tribes that is your heads or chiefe men which are the heads of your tribes the Greeke translateth them by one word Archiphuloi that is the chiefe or Rulers of the tribes Vers. 11. thy stranger in Greeke the proselyte which is in the midst of your campe Such of that mixed multitude as came out of Egypt with Israel Exod. 12. 38. and others that had joyned themselves to the Church hewer of thy wood such ashewed wood and drew water were the basest servants or slaves of Israel as afterward was the case of the Gibeonites Ios. 9. 21 27. who also by faith were admitted into the Church and covenant of Israel Vers. 12. That thou shouldest passe He speaketh to them all as to one man and to passe into the covenant is a phrase taken from the manner of making covenants when they passed betweene the parts of the sacrifices Gen. 15. 17. Ier. 34. 18 19 20. his oath or his execration in Greeke his curses because they tooke the curses of the Law upon them if they kept not the Covenant This is called the oath of God Eccles. 8. 2. So this people returned from the captivity of Babylon entred into a curse and into an oath to walke in Gods law which was given by the hand of Moses Neh. 10. 29. Vers. 13. a God or for a God this is the substance of the Covenant even such as is made with us in Christ 2 Cor. 6. 16. Heb. 8. 10. Rev. 21. 3. See the Annotations on Gen. 17. 7. Vers. 15. not here meaning their posterity throughout all generations to whom this covenant did alike belong So in Thargum Ionathan it is expounded and with every generation that shall rise up unto the worlds end c. But this is to be understood with exception of the new Covenant which God promised and hath now stablished unto us in Christ Ier. 31. 31 32 33. Heb. 8. 7 8 9 10. Vers. 16. how wee have dwelt or that which we have dwelt which Ionathan expoundeth the number of yeares that wee have dwelt This their peregrination in Egypt and deliverance thence with Gods gracious conduct of them thorow the wildernesse are named as motives to perswade unto obedience Vers. 17. filthy idols in Hebr. Gillulim whereof see Levit. 26. 30. in Greeke Idols Vers. 18. Lest there should be or as the Greeke and Chaldee explaine it That there be not whose heart the heart is to bee kept with all diligence because out of it are the issues of life Prov. 4. 23. According therefore to this Paul warneth the Israelites Take heed brethren lest there be in any of you an evill heart of unbeleefe in departing from the living God Heb. 3. 12. from Iehovah in Chaldee from the feare of the Lord. the gods in Chaldee the idols of the peoples a root an evill heart forementioned which is hidden from men as the root is hidden in the earth but the fruits after doe appeare The Chaldee translateth it a man beareth or fructifieth beareth fruit in Greeke springeth up which word Paul useth in Hebr. 12. 15. gall and wormwood the Greeke translateth with gall and bitternesse whereby is meant sinnes as the Chaldee explaineth it and as it was said to Simon Magus Thou art in the gall of bitternesse and in the bond of iniquity Act. 8. 23. The Apostle respecting this place saith lest any root of bitternesse springing up trouble you Heb. 12. 15 for encâ—oles with gall saying enochlee trouble Gall or Hem 〈…〉 ke was a bitter and poisonous weed growing in the East countries as appeareth by Hos. 10. 4. and wormewood likewise which are applied sometime to sinnes as here and in Amos 6. 12. Deuteronom 32. 32. sometime to bitter punishments as in Ier. 9. 15. and 23. 15. Lament 3. 15 19. Vers. 19. of this oath or as the Greeke saith of this curse see vers 12. I shall have peace or peace shall be unto me that is safety and prosperity without hurt or punishment imagination or contemplation that which the heart hath spied out and looketh unto So the Chaldee translateth it imagination or conceit but the Greeke
2 c. Vers. 15. judgement shall returne to justice that is severity to mercy the rigour of the Law changed to the clemency of the Gospell So judgement is often used for sentence of punishment as Ier. 52. 9. and justice for grace and mercy see Psal. 24. 5. Or judgement which in the affliction of Gods people and prosperity of the wicked seemeth to be parted from justice shall returne unto it when the godly are delivered and the wicked punished after it so the Greeke turneth it or after him meaning God Vers. 16. who will rise up or who standeth up namely to assist me meaning no man doth Vers. 17. an helpfulnesse that is a full helpe see Psal. 44. 17. in silence the place of stilnesse and silence that is the grave as the Greeke explaineth it so Psal. 115. 17. see also Psal. 49. 13. Vers. 18. is moved or slippeth see Ps. 38. 17. Vers. 19. my cogitations my carefull troubled thoughts perplexed as the branches of a tree for so the word properly signifieth therefore the Greeke turneth it sorrowes So Ps. 139. 23. Vers. 20. of wofull evils or of mischiefes the mischievous tyrannous throne of the unrighteous Iudge shall it have fellowship or be joyned with thee O God meaning it shall not as Shalt thou build 2 Sam. 7. 5. is Thou shalt not build 1 Chr. 17. 4. See also Psal. 5. 5. which frameth or he that frameth or formeth by a decree or for a statute a law V. 21. run by troupes combine and gather together as banded to fight in Greeke they hunt for V. 23. will turne Hebr. hath turned that is will assuredly turne in their malice or for their evill PSAL. XCV An exhortation to praise God 3 for his greatnesse 6 and for his goodnesse 8 A warning not to harden the heart against Gods word as Israel had done who therefore entred not into his rest COme let us shout joyfully to Iehovah let us shout triumphantly to the Rocke of our salvation Let us prevent his face with confession with Psalmes let us shout triumphantly to him For Iehovah is a great God and a great King above all gods In whose hand are the deepe places of the earth and the strong heights of the mountaines are his Whos 's the sea is for he made it and the dry land his hands have formed Come let us bow downe our selves bend downe let us kneele before Iehovah our maker For he is our God and we are the people of his pasture and sheepe of his hand to day if ye shall heare his voice Harden not your heart as in Meribah as in the day of Massah in the wildernesse Where your fathers tempted me proved me also saw my worke Fortie yeeres I was irked with ' that generation and said they are a people erring in hart and they know not my waies So that I sware in mine anger if they shall enter into my rest Annotations COme or Goe to The holy Ghost by David thus exhorteth Israel to laud the Lord and obey his voice For he penned this Psalme Heb. 3. 7. and 4. 7. the Rocke meaning Christ as the Apostle sheweth Heb. 3. 6 7. the Greeke translateth it God our Saviour Vers. 2. prevent come first and speedily Vers. 3. great God or great Potentate Ael So Christ is also intituled Tit. 2. 13. All Gods Angels Princes or false gods Psa. 8. 6. and 82. 6. and 96. 4 5. Vers. 4. deepe places or deepe closets Hebr. searchings that is deepe secret places for which search is made Iob 28. 1 2 c. and which cannot by mans search be found Iob 38. 4 5 6 18. strong heights or wearisome heights high mounts which weary men to climbe them but the word hath also a signification of strong and not being wearied Numb 23. 22. Vers. 7. of his hand that is of his guidance Psal. 77. 21. See also Psal. 100. 3. to day hereby is meant the whole time wherin Christ speaketh by his Gospell Heb. 3. 7 13 15. and 4. 7 8. Vers. 8. in Meribah that is in the Contention or Provocation as the Greeke turneth it The name of a place in the wildernesse where Israel contended with Moses and tempted the Lord saying Is the Lord among us or no because there was no water for the people to drinke Therefore he called the place Massah Tentation and Meribah Contention Exod. 17. 1 2 7. Also another place where againe they contended with Moses with the Lord Num. 20. 1 3 13. day of Massah that is of Tentation by day againe we may understand the whole space wherein they tempted God ten times as is said Num. 14. 22. so the day of salvation 2 Cor. 6. 2. is the time thereof Yet there was a speciall day and place of Tentation named Massah Ex. 17. 2 7. whereupon Moses warned the people Ye shall not tempt the Lord your God as ye tempted him in Massah Deut. 6. 16. Vers. 9. tempted me hereupon the Apostle saith they tempted Christ 1 Cor. 10. 9. my worke that is workes Heb. 3. 9. both in miraculous mercies giving them bread from heaven and waters out of the rockes c. Psal. 78. 15 23 c. and in punishments for their rebellions Psal. 78. 31 33 c. Heb. 3. 17. For worke sometime signifieth reward Psal. 109. 20. Iob 7. 2. Lev. 19. 13. Vers. 11. if they shall enter that is they shall not enter Heb. 3. 11. 18. a part of the oath is not uttered see Psal. 89. 36. This oath was made at Cadesh where the people through unbeleese refused to enter the promised land Num. 14. 21 22 23 30 32. Heb. 3. 17. 19. my rest the land of Canaan Deut. 12. 9. 1 Chron. 23. 25. a figure of a better rest which we that have beleeved the word doe enter into Heb. 4. 3. for if that land wherein now they were had beene their rest David would not have spoken of another there remaineth therfore a Rest for the people of God let us studie to enter into it Heb. 4. 8 9 11. PSAL. XCVI An exhortation to praise God for his greatnesse 5 The vanity of Idols 8 God onely is to be served 9 His reigne and judgement is to be shewed to the Gentiles SIng ye to Iehovah a new song sing ye to Iehovah all the earth Sing ye to Iehovah blesse ye his name preach the good tidings of his salvation from day to day Tell among the nations his glory among all peoples his marvellous workes For great is Iehovah and praised vehemently fearefull he is above all Gods For all the gods of the peoples are vaine idols but Iehovah made the heavens Glorious majesty and comely honour are before him strength and beauteous glory in his sanctuary Give to Iehovah yee kindreds of the peoples give to Iehovah glory and strength Give to Iehovah the glory of his name take up an oblation and come into his courts Bow downe your selves to Iehovah in the comely honour of the sanctuary
loosed him the ruler of the people and released him He put him Lord of his house and ruler of all his possession To bind his Princes to his soule and make wise his Elders And Israel came into Egypt and Iakob sojourned in the land of Cham. And he increased his people greatly and made them stronger than their distressers He turned their heart to hate his people to deale craftily with his servants Hee sent Moses his servant Aaron whom he had chosen They put among them the words of his signes and wonders in the land of Cham. He sent darknesse and made it darke and they turned not rebellious against his word Hee turned their waters to bloud and slew their fish Their land abundantly brought forth frogs in the privie Chambers of their kings Hee said and there came a mixed swarme lice in all their border He gave their showers to be haile fire of flames in their land And smote their Vine and their Fig-tree and brake the trees of their border He said and the Grashopper came and the Caterpiller even without number And did eat up all the herbes in their land and did eat up the fruit of their ground And he smote all the first-borne in their land the beginning of all their strength And hee brought forth them with silver and gold and none among their Tribes was feeble Egypt rejoyced when they went out for the dread of them had fallen upon them He spred a cloud for a covering and a fire to enlighten the night They asked and he brought the Quaile and with the Bread of Heavens he satisfied them He opened the Rock and the waters flowed out they went in dry places like a river For he remembred the Word of his Holinesse to Abraham his servant And brought forth his people with joy his chosen with shouting joy And gave to them the lands of the Heathens and they possessed the labour of the peoples That they might observe his statutes and keepe his lawes Halelu-jah Annotations CAll on his name or proclaime that is preach his name The first part of this Psalme is part of that which David appointed to laud the Lord with when his Arke was seated in Ierusalem 1 Chron. 16. 7 8 22. Vers. 2. discourse or talke meditate Vers. 3. Glory or Praise your selves see Psal. 34. 3. Vers. 4. his strength that is his Arke from whence God gave his Oracles Numb 7. 89 See Psal. 78. 61. The Chaldee paraphraseth thus Seek ye the doctrine of the Lord and his Law his face his counsell and Oracle see the notes on Psal. 27. 8. Vers. 6. of Abraham in 1 Chron. 16. 13. it is of Israel his servant this is meant of the seed as well as of Abraham as the next words shew therefore the Greeke turneth it servants Vers. 8. He remembreth therefore also Remember ye as it is written 1 Chro. 16. 15. the word or the matter the conditions of the Covenant and so the promises which for the more certainty are said to be commanded as in Psal. 133. 3. Vers. 11. land of Canaan the sonne of Cham the sonne of Noah who was cursed by his Grand-father and made a servant to his brethren Gen. 9. 18 22 25. This Canaan had eleven sonnes heads of their families Gen. 10. 15 20. they seated in the lesser Asia in a goodly Country having the great sea Westward the river Iarden Syria and Arabia Eastward the Wildernesse on the South and the mounts of Lebanon on the North. It was the pleasantest of all lands and flowed with milke and honey Ezek. 20. 6. it had store of rivers and fountaines of Corne and Wine and Oile and Mines of mountaines and vallies watered with the raine of heaven and cared for of God continually Deu. 8. 7 8 9. and 11. 10 11 12. This land God promised Abraham to give unto his seed Gen. 12. 6 7. and 13. 15 17. See also the Notes on Psal. 25. 13. the line that is the portion of your patrimony measured as by line See Psal. 16. 6. Vers. 12. When they were in 1 Chron. 16. 19. it is when ye were men of number that is a few men soone numbred so Gen. 34. 30. Deut. 4. 27. The contrary is without number or innumerable Psal. 147. 5. Vers. 13. from nation to nation up and downe in the land of Canaan where were seven mighty nations Deut. 7. 1. How there the Patriarkes walked as strangers see Gen. 12. 8 9 10. and 13. 18. and 20. 1. and 23. 4. and 26. 1. 23. and 33. 19. and 35. 1 c. Heb. 11. 9 13. Vers. 14. wrong or to oppresse them reproved Kings plaguing Pharaoh Gen. 12. 17. threatning Abimelech Gen. 20. 3. Vers. 15. anointed men consecrated to me by the oile of the spirit see 1 Ioh. 2. 20 27. Prophets so Abraham is called Gen. 20. 7. See Psal. 74. 9. Vers. 16. called famine that is effectually brought it so 2 King 8. 1. The contrary hereof is to call for corne Ezek. 36. 29. the land of Canaan Egypt and other countries Gen. 41. 54 c. staffe or stay stabiliment so bread is called Lev. 26. 26. Ezek. 4. 16. for it upholdeth mans heart Psal. 104. 15. Vers. 17. a man Heb. Ish a noble man see Psal. 49. 3. The Chaldee saith a wise man for a servant for a slave by his brethren to the Ismaelites by them to the Egyptians Gen. 37. 28 36. Vers. 18. his soule entred or as the Greek saith passed thorow the iron that is he his body was laid in irons when he was cast into prison most unjustly Gen. 39. 20. and there he was in perill of his life Of soule see Psal. 16. 10. Vers. 19. his word came that is the word spoken of him was fulfilled which God had shewed Ioseph in a dreame touching his advancement Gen. 36. 5 8 9 10. and 42. 9. So comming is for fulfilling Ier. 17. 15. 1 Sam. 9. 6. Iob 6. 8. tried or fined him by trying as in fire his faith and patience in afflictions as 1 Pet. 1. 7. see Psal. 12. 7. Vers. 20. The King Pharaoh for that Ioseph interpreted his dreame set him out of prison a ruler over the land See Gen. 41. 14 c. and 45. 8. Vers. 22. To bind that is informe and governe as subjects see Psal. 2. 3. to his soule to his will or pleasure as Psal. 27. 12. so as without him no man should lift up his hand or his foot that is attempt to doe any thing in all the land of Egypt Gen. 41. 44 40. Or with his soule that is with him-selfe as the Greeke expoundeth it to nurture his Princes as himselfe which may meane to informe them in vertue wisdome c. wherein himselfe excelled Gen. 41. 38 39. With is sometime used for as Psal. 102. 4. and the soule for ones selfe see Psal. 16. 10. The words following seeme to favour this exposition his elders or Senators the Kings Nobles and Counsellers Gen. 50. 7. Vers.
Vers. 164. Seven times that is often for seven is used for many as Levit. 26. 18. Prov. 24. 16. and 26. 25. 1 Sam. 2. 5. Vers. 165. is no stumbling blocke or they have no offence or scandall So in 1 Ioh. 2. 10. he that loveth his brother there is no scandall in him Hee walkes without feare of falling Vers. 172. resound or sing Hebr. answer Vers. 175. Let my soule live that is Let mee wholly live as on the contrary let my soule die Iudg. 16. 30. Vers. 176. a lost sheepe a sheepe of perdition or perishing that is ready to perish All we like sheepe have gone astray Isa. 53. 6. PSAL. CXX The Prophet prayeth against and reproveth the evill tongue 5 and complaineth of his necessary conversation with the wicked A song of degrees VNto Iehovah in my distressednesse I cried and he answered me Iehovah deliver thou my soule from the lip of falshood from the tongue of deceit What shall it give thee and what shall it adde to thee tongue of deceit Sharpe arrowes of a mightie one with coales of Iuniper Woe is me that I sojourne with Meshec dwell with the tents of Kedar My soule it hath much dwelt with him that hateth peace I am for peace and when I speak they are for warre Annotations OF degrees or of ascensions of heights Hebr. ham-mahaloth that is a Psalme to be sung with an high voice as the Levites are said to praise God with a great voice on high Hebr. le-mahlah 2 Chron. 20. 19. Or this title noteth the excellencie of the song for short grave and pithy sentences as Adam ham-mahalah is a man of eminencie or of high degree 1 Chron. 17. 17. Sundry other waies is this title understood as of the staires that went up to the house of the Lord whereon the singers should stand and this the Chaldee favoureth also of the comming up from Babylon called mahalah an a scension Ezr. 7. 9 c. Fifteene Psalmes together have this title prefixed distressednesse that is sore distresse the Hebrew addeth a letter to increase the signification so helpfulnesse for full helpe Psal. 44. 27. cried in Chaldee prayed and he received my prayer Vers. 3. What shall it give or as the Greeke hath what shall be given that is what good or profit shalt thou get meaning none at all The verbe active is often used passively see Psal. 32. 9. and 36. 3. Or what shall be meaning God or any one give to thee O deceitfull tongue it adde or be added to wit as good or advantage so Psal. 115. 14. tongue this may also be read what shall the tongue of deceit give to thee that is profit thee speaking to the calumniator Vers. 4. arrowes c. This may note out the hurt of a guileful tongue whose evill words are like arrowes Ps. 64. 4. Prov. 25. 18. or the reward which God will give the deceitfull tongue his plagues like arrowes Psal. 45. 6. Deut. 32. 23. Ezek. 5. 16. coales of Iuniper which wood in burning smelleth sweet but the coales thereof burne extremely and last long so that under the ashes the glowing coales may be kept as some write a yeere long So it fitly noteth the long lasting infamy of an evill tongue Or if we referre it to Gods judgements they are severe and durable as Deut. 28. 59. Ps. 18. 9. and 140. 11. Vers. 5. sojourne or am a pilgrim a stranger with Meshec that is with a profane and barbarous people like the posteritie of Meshec and Kedar mentioned in Gen. 10. 2. and 21. 13. Meshec signifieth length or protraction and so may here be taken for no proper name but I sojourne so long and thus the Greeke turneth it my peregrination is prolonged Tents of Kedar the sonne of Ismael Gen. 25. 13. whose children dwelt in Arabia Esa. 21. 13 17. therefore the Chaldee here turneth it Arabians they dwelt in Tents or Cottages in the wildernesse as shepherds See also Esa. 42. 11. Ier. 49. 28 29. Ezek. 27. 21. Vers. 6. it hath much or to it selfe in it own seeming hath long dwelt so Psal. 123. 4. Vers. 7. for peace or to peace as after for or to warre that is addicted thereto or understand a man of peace that is peacefull as the Greeke expoundeth it so Iob 5. 24. and 21. 9. 2 Sam 17. 3. See the like phrase Psal. 109. 4. Also in Obad. 7. thy bread for men of thy bread PSAL. CXXI The great safetie of those that trust in Gods protection A Song of degrees I Lift up mine eies unto the mountaines from whence shall come mine helpe Mine helpe commeth from with Iehovah which made heavens and earth Let him not give thy foot to be moved let him not slumber that keepeth thee Loe he will not slumber nor sleepe that keepeth Israel Iehovah is thy keeper Iehovah thy shadow upon thy right hand The Sunne shall not smite thee by day nor the Moone by night Iehovah will keepe thee from all evill he will keepe thy soule Iehovah will keepe thy going out and thy comming in from this time and for ever Annotations OF degrees or for-degrees or ascensions see the first note on the former Psalme the mountains Sion and Merijah where was the Sanctuary of God who had his foundation in the holy mountains Ps. 87. 1. w ch was a figure of the heavens Heb. 9. 24. and sometime mountaines and heavens are used for the same as Ps. 18. 8. with 2 Sam. 22. 8. So the meaning is that when he looked up to God for helpe he received it Or we may read it thus Shall I lift up mine eyes to the mountaines that is to the places where Idols are worshipped Deut. 12. 2. as if he should say farre be it from me For in vaine is helpe expected from the hills or the multitude of the mountaines but in Iehovah our God is the salvation of Israel Ier. 3. 23. The lifting up of the eyes signifieth hope and expectation Ezek. 18. 6. So Psal. 123. 1. Vers. 3. to be moved or to slide or to commotion which meaneth a falling into evill see Psal. 38. 17. not 〈…〉 ber that is not neglect any care or diligence for thy good Psal. 132. 4. Prov. 6. 4. Esai 5. 27. Vers. 5. shadow that is protection comfort and refreshing from heat Esa 25. 4. and 4. 6. Num. 14. 9. See also Psal. 1â—9 31. Vers. 6. The Sunne which annoyeth with heat as the Moone doth with cold vapours Ion. 4. 8. Gen. 31. 40. And the Sunne and Moone being rulers of day and night Psal. 136. 8 9. imply all other things whatsoever But this hath reference to Gods protection of Israel in the wildernesse Exod. 13. 21. Esai 4. 5. Vers. 8. Thy going out and oomming in that is all thy administration affaires and actions See the like phrase Deut. 28. 6. 2 Chron. 1. 10. 2 Sam. 3. 25. Act. 1. 21. and 9. 28. PSAL. CXXII Davids joy for the Church and prayer for the peace thereof A
vaporous clouds drawne from the end of the earth or sea commeth rain as it is said he calleth for the waters of the sea and powreth them out on the faoe of the earth Amos 5. 8. So Ier. 10. 13. and 51. 16. with the raine or to the raine so fire and water are mixed in one cloud treasures or cosfers store-houses see Psal. 33. 7. Vers. 8. from man c. that is both men and beasts see Psal. 78. 50 51. Exod. 12. 12 29. Vers. 9. Pharaoh the King who was plagued first in Egypt and after drowned in the red sea Exod. 7. and 8. and 9. and 10. and 14. Vers. 10. Many or ample great nations the Amorites Canaanites c. Vers. 11. Ogh a giant whose bedsted was of iron nine cubits long and foure broad See Num. 21. 23 35. Deut. 3. 11. kingdomes thirtie and one as is reckoned Iosh. 12. 9 24. Vers. 12. a possession or heritage see Psal. 78. 55. Vers. 14. for or concerning his servants this is taken from Deut. 32. 36. Vers. 15. idols compare this that followeth with Psal. 115. 4. c. Vers. 19. house of Israel that is the posteritie of Israel so after of Aaron to whom the Priest-hood was committed Exod. 28. 1. Vers. 20. of Levi which were taken from among the sons of Israel and given and joyned with the Priests to minister unto them Num. 18. 2 6. ye that feare all strangers converts profelytes Act. 2. 5. and 10. 35. PSAL. CXXXVI An exhortation to confesse Gods goodnesse power and wisedome shewed in the creation of the world the deliverance of Israel out of Egypt and many other mercies COnfesse ye to Iehovah for he is good for his mercie endureth for ever Confesse ye to the God of Gods for his mercy endureth for ever Confesse ye to the Lord of Lords for his mercy endureth for ever To him that doth wondrous great things himselfe alone for his mercy endureth for ever To him that made the heavens with prudencie for his mercy endureth for ever To him that spread out the earth above the waters for his mercie endureth for ever To him that made the great lights for his mercle endureth for ever The Sunne for dommion by day for his mercie endureth for ever The Moone and stars for the dominions by night for his mercie endureth for ever To him that smote Egypt in their first-borne for his mercie endureth for ever And brought forth Israel from mids of them for his mercie endureth for ever With a strong hand and with a stretched out arme for his mercie endureth for ever To him that parted the red sea into parts for his mercie endureth for ever And made Israel to passe thorow the mids of it for his mercie endureth for ever And shooke off Pharaoh and his power into the red sea for his mercie endureth for ever To him which led his people in the wildernesse for his mercie endureth for ever To him which smote great Kings for his mercie endureth for ever And killed magnificent Kings for his mercie endureth for ever Sihon King of the Amorites for his mercie endureth for ever And Ogh the King of Bashan for his mercie endureth for ever And gave their land for a possession for his mercie endureth for ever A possession to Israel his servant for his mercie endureth for ever Which remembred us in our base estate for his mercie endureth for ever And hath redeemed us from our distresser for his mercie endureth for ever Which giveth bread to all flesh for his mercie endureth for ever Confesse yee to the God of heavens for his mercie endureth for ever Annotations MErcie the Hebrew Chesed signifieth a sacred affection of mercie pietie grace benignitie and bountifull good will towards any without respect of merit In man sometime it is the pious benigne affection wherewith hee doth good sometime the mercie or bountihed which he receiveth as in Isa. 40. 6. it is the glorious grace which man hath from God called by the holy Ghost in Greeke doxa glorie 1 Pet. 1. 24. usually the Greeke version hath for it eleos mercie which the New Testament alloweth Mat. 9. 13. from Hos. 6. 6. Hereof a godly man is called Chasid gracious or mercifull see Psal. 4. 4. Vers. 8. dominion or rule soveraigntie see Gen. 1. 16. Vers. 10. Aegypt or the Aegyptians see Psal. 78. 43 51. Vers. 13. parts or divisions By the Iewes tradition the red sea was parted into twelve several parts for every of the twelve tribes to goe thorow Vers. 15. shooke off that is overthrew so Exod. 14. 27. Vers. 18. magnificent mightie and excellent mentioned after and Psal. 135. 10 11 12. Vers. 24. redeemed or delivered broken off and pulled away as by violence for so also the word signifieth Psal. 7. 3. Vers. 25. bread that is food Bread is used for all meats so in the Greeke to buy bread Mark 6. 36. is to buy meat or victuals Mat. 14. 15. Therefore this word is used also for beasts food Psalm 147. 9. Vers. 8. make my bed or spread my couch in Greeke descend Compare Amos 9. 2. Vers. 9. wings of the morning or day-dawning which is said to have wings for that it speedily flieth over all the aire of the sea meaning the furthest parts of the world for so the sea often signifieth Psal. 65. 6. and 72. 8. Isa. 24. 14. Vers. 11. shroud over-dim me as with the darke twi-light or shall bruise shall crush me downe as Gen. 3. 15. so the Greeke shall tread me downe Vers. 12. darkneth that is hideth Compare Iob 34. 22. Ier. 23. 24. as is c. or like darknesse like light that is they are equall as that which in Mat. 22. 30. is like in Luk. 20. 36. is equall Vers. 13. covered that is safely kept and protected as the Greeke saith holpen me or covered me with skin and flesh c. as Iob 10. 11. Vers. 14. fearefully or in fearefull sorts to wit I am made or these are fearefull things the Chaldee saith thou hast done fearefull things marvellously made or excellently made elsewhere this word is used for separated from and excelling others see Psal. 4. 4. Vers. 15. my bone that is bones any of them or my substance or strength for thereof the bone is named embrodered that is cunningly wrought with Nerves Sinewes Veines variety of limbs A similitude taken from broiderie worke Psal. 45. 15. nether places of the earth so hee calleth his mothers wombe because of Gods secret and unknowne making of men there Eccles. 11. 5. And thus may the like phrase Ephes. 4. 9. be understood of Christs incarnation Vers. 16. My unformed substance or Mine embryon which is the body in the wombe before it hath perfect shape or unwrought up as the Greeke here translateth it The Hebrew name is of wrapping or winding up like a bottome my wound-up masse or body all of them all my members wound up in that my embrion or unperfected substance Or generally