confessed to be exceeding great Nat. Hist. l. 37. c. 1. And Claudius the Romane Emperour used to weare Emeralds and Sardonyches Plin. ibidem c. 6. so that the Latine Poets when they noted men for their statelinesse spake of their hands garnished with Sardonyches Martial l. 3. Iuvenal Sat. 6. and shew of what esteeme they were in saying gemma◠princeps Sardonychus loculis quae custoditur eburnis Iuvenal Sat. 13. The reason alleaged from Rev. 7. 5 8. that the tribes are there reckoned up by the Holy Ghost with omission of Dan otherwise than they are reckoned in any place of the old Testament weakneth not but rather confirmeth that which I have said For as there is no new person put in stead of any tribe or new name given to any tribe but such as was given before in the old Testament so neither is it likely that in Rev. 21. any other new stone should be placed than such as agreeth with the description of Moses so that the Sardonyx should be looked for in Exo. 28. among the rest Againe the omission of Dan in Rev. 7. accordeth very well with the old Testament for though Iosephs sonnes Ephraim and Manasses made two tribes Genes 48. 5 6. Num. 1. 10 33 35. so that after a sort there were thirteene yet the Scripture usually nameth and reckoneth them but twelve that the name of the twelve tribes is famous also in the new Testament Luke 22. 30. Act. 26. 7. Iam. 1. 1. Rev. 21. 12. And when they are reckoned by the Prophets one commonly is omitted for either Ioseph is named in stead of his two sonnes as in Gen. 49. or if they two be mentioned Levi for his separation to the Lords service in the Tabernacle is omitted as in Num. 13. and often or if both hee and they be expressed some one of the other is let passe as Simeon is unnamed in the blessing of the tribes Deut. 33. Accordingly the Spirit of God in Rev. 7. naming Levi and Manasses and Ioseph for his sonne Ephraim was to omit the name of some other unlesse hee should have counted 13. tribes contrary to the course of the Scriptures and scope of the matter there in hand Why Dan is not named in Revel 7. or Simeon in Deut. 33. belongeth not to this question it sufficeth that there is no new practise in Rev. 7. differing from the Prophets neither need we looke for any innovation among the precious stones Rev. 21. Thus have I according to the measure of knowledge which God hath given me and as the extreme infirmity of my body would permit made answer to the chiefe matters objected especially such as concerne the Scriptures and may by them be decided Other things wherein I have shewed either mine owne or other mens judgement I will not contend about Let not any thing which I have written be accepted without triall or further than it agreeth with the truth The learned which have interpreted and opened the Scriptures have had their second thoughts and altered both their versions and Expositions in sundry 〈◊〉 as all men know but in part For things wherein I have missed I humbly crave pardon of God and of his people to such as have the spirit in them that lusteth after envie I wish a better minde to such as love the truth encrease of knowledge and grace and for ought that is good and profitable in my labours the praise therefore be unto him that is Authour of every good gift and worke the benefit thereof unto those that love his Name which be blessed for ever Amen ANNOTATIONS VPON THE BOOKE OF PSALMES WHEREIN THE HEBREW WORDS and sentences are compared with and explained by the ancient Greeke and Chaldee versions but chiefly by conference with the Holy Scriptures BY HENRY AINSWORTH 2 SAM 23. 1 2. David the sonne of Iesse said And the man who was raised up on high the anointed of the God of Iakob and the sweet Psalmist of Israel said The Spirit of Iehovah spake by me and his word was in my tongue LVKE 24. 44. All things must be fulfilled which are written in the Law of Moses and in the Prophets and in the Psalmes LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. A PREFACE CONCERNING DAVID his Life and Acts. DAVID the sonne of Iesse of the tribe of Iudah of the linage of Abraham in the a 1 Chron. 2. Matth. 1. 1. 17. fourteenth generation was borne in Bethlehem a towne in the tribe of Iudah in the land of Canaan about 2917 yeares after the creation of the world in the daies when Samuel the Prophet was Iudge of Israel He was the b 1 Chro. 2. 15. seventh and youngest of all Iesses sonnes of least esteeme among them and set to keepe his fathers c 1 Sam. 16. 11. sheepe In the three and twentieth yeere of his life he was by Samuel the Prophet privately in Bethlehem anointed d 1 Sam. 16. 13. King over Israel in the midst of his brethren and the Spirit of the Lord came upon him from that day forward He was e Vers. 12. ruddy of a beautifull countenance and goodly to looke to a f Vers. 18. cunning player on the Harpe a mightie valiant man of warre and prudent in speech and a comely person and the Lord was with him Who also gave him these testimonies and promises g Act. 13. 22. I have found David the sonne of Iesse a man after mine owne heart which shall fulfill 〈◊〉 my will h Psal. 89. 19. I have laid helpe on one that is mighty I have exalted one chosen out of the people with whom i Vers. 21. my hand shall be established mine arme also shall strengthen him I will k Vers. 23 c. beat downe his foes before his face and plague them that hate him In my name shall his horne be exalted I will set his hand in the sea and his right hand in the rivers I will make him my first-borne higher than the Kings of the earth My mercy will I keepe for him for ever and my covenant shall stand fast with him his seed will I make to endure for ever and his throne as the daies of heaven c. After Davids anointing in Bethlehem he went againe and fed his l 1 Sam. 16. 19. fathers sheep but the Spirit of God wrought mightily in him He killed m 1 Sam. 17. Goliath the Philistian Giant from whose face n Vers. 24. all the men of Israel fled away for feare David overcame him in the name of the Lord of hosts with a sling and with a stone He was a cunning Musitian and o 1 Sam. 16. 23. playing on his Harpe with his hand he refreshed King Saul tho was vexed with an evill spirit from the Lord. He was imployed in warres against 〈◊〉 Philistians and p 1 Sam. 18. 5. whither soever Saul sent him
sittest for ever in heaven thy memoriall or remembrance of thee so Psa. 135. 13. from Exod. 3. 15. Vers. 14. the appointed time promised for restauration of the Church as Dan. 9. 2. 24 25. c. Ier. 29. 10. Vers. 15. delight or doe favour the stones though ruinous as Nehem. 2. 13 c. and 4. 2. Zach. 1. 12. Vers. 18. the lowly so the Greeke here turneth it which elsewhere we call heath that groweth in the wildernesse Ier. 17. 6. and 48. 6. by the name in Hebrew it seemeth to be some naked shrub and so a fit resemblance of Gods afflicted people made low naked and desolate by their enemies Or we may turne it the broken downe or ruined from Ier. 51. 58. Vers. 19. This shall be or Let this be written to wit for remembrance to ages after as Exâ— 17. 14. Deut. 31. 19. 21. This sheweth these to be prophesses for our times created that is restored and made a new as Ps. 104. 30. Esa. 65. 18. created in Christ Iesus unto good workes Eph. 2. 10. So a people borne Psal. 22. 32. Vers. 20. the height of his holinesse that is his holy high place or his high sanctuary meaning heaven This is taken from Deut. 26. 15. Vers. 21. groaning or mournfull cry so Psal. 79. 11. sonnes of death appointed to die as Psal. 79. 11. Vers. 24. in the way in the course of my life see Psal. 2. 12. He respecteth the affliction of Israel in the way that God led them thorow the wildernesse Deut. 8. 2 3. Vers. 25. take me not away or make me not ascend see Iohn 12. 32. The Chaldee addeth take mee not away out of this world bring mee unto the world that is to come Vers. 26. Afore-time that is At the beginning as Heb. 1. 10. where these things spoken to God are applied to Christ to prove his god head Vers. 27. shalt stand that is endure or continue as the Greeke expresseth it Heb. 1. 11. change them by folding them up as the Greeke explaineth Heb. 1. 12. for the heavens when they are changed shall be folden like a booke Esa. 34. 4. V. 28. art the same or art he that is unchangeable Mal. 3. 6. Iam. 1. 17. Vers. 29. shall dwell to wit in Sion vers 14. 22. as is also expressed Psal. 69. 36 37. before thee that is so long as thou dost dure meaning for ever as the Greeke well explaineth it So before the Moone and Sunne Psal. 72. 5. 17. is so long as the Moone and Sunne endure PSAL. CIII David stirreth up his soule to blesse God for his mercies 6 He remembreth Gods former actions to his people 8 His pitie 9 Patience 10 Clemency 15 Mans frailty 17 Gods constancy in his graces for which all are to blesse him A Psalme of David MY soule blesse thou Iehovah and all my inward parts the Name of his Holinesse My soule blesse thou Iehovah forget not all his rewards That mercifully pardoneth all thine iniquities that healeth all thy sicknesses That redeemeth thy life from the pit of corruption that crowneth thee with mercy and tender pitties That satiateth thy mouth with good things thy youth is renewed as an Eagles Iehovah doth justices and iudgements to all oppressed He made knowne his waies to Moses his actions to the sonnes of Israel Iehovan is pittifull and gracious long suffering and much of mercy Hee will not contend to continuall aye neither keepe his anger for ever He hath not done to us according to our sinnes nor rewarded us according to our iniquities But as is the height of the heavens above the earth so strong is his mercy over them that feare him As farre remote as the East is from the West so farre hath he removed our trespasses from us As a father hath pitty on his sonnes Iehovah hath pitty on them that feare him For he knoweth our forming remembring that we are dust Sorry man his daies are as grasse as a flower of the field so flourisheth he For a wind passeth over it and it is not and the place thereof shall not know it any more But the mercy of Iehovah endureth from eternity and unto eternity upon them that feare him and his justice to the childrens children To them that keepe his covenant and that remember his precepts for to doe them Iehovah hath firmely prepared his throne in the Heavens and his Kingdome ruleth over all Blesse Iehovah ye his Angels mighty of strength doing his Word hearkning to the voice of his Word Blesse Iehovah all ye his hosts his ministers doing his pleasure Blesse Iehovah all ye his workes in all places of his domination my soule blesse thou Iehovah Annotations ALl his rewards that is any of his benefits All is often used for any Psal. 147. 20. 1 King 10. 20. and rewards for benefits see Psal. 13. 6. Vers. 3. sicknesses all diseases griefes and punishments in soule or body and spiritually sinnes are meant by the word sicknesses Exod. 15. 26. Deut. 28. 59 61. Esa. 33. 24. See also Psal. 41. 5. and 147. 3. Vers. 4. pit of corruption death and the grave the Chaldee saith from Gehenna or Hell whither men hasten by their sinnes till God by chastisement bringeth them to repentance and then spareth them See this at large handled Iob 33. 19 23 24 27 28 30. Vers. 5. good things Hebr. the good thing see the Notes on Psal. 65. 5. is renewed or thou renewest thy selfe as an Eagle as thy youth thy flesh being fresher than in childhood thou returning to the dayes of thy youth as is said Iob 33. 25. This change is by the renewing of the minde Rom. 12. 2. wrought by the holy Ghost Tit. 3. 5. The Chaldee applieth it to renuing in the world to come as an eagles which casteth her feathers yeerely and new grow up whereby she seemeth fresh and young flyeth high and liveth long Compare Esa. 40. 31. Vers. 6. justices that is all manner justice and that which is chiefest Things are often spoken of plurally for their excellency So wisdomes Pro. 9. 1. Vers. 7. his waies wherein men ought to walk as Exod. 18. 20. Psal. 25. 4 5. or wherein him-selfe walketh his administration his workes as Psal. 77. 20. Iob 40. 14. This latter seemeth most meant here by comparing it with Exod. 33. 13. and 34. 6 7. Vers. 8. long suffering or slow to anger see Psal. 86. 15. Vers. 9. contend or chide compare Esa. â—7 16. keepe understand his anger as both Greeke and Chaldee do explaine it sometime the Hebrew it selfe manifesteth the defect as he set 1 Chron. 18. 6. that is he set garrisons 2 Sam. 8. 6. This phrase is taken from the Law Lev. 19. 18. So Ier. 3. 5. Nahum 1. 2. See also Psal. 109. 21. Vers. 13. Iehovah hath pitty the Chaldee expounds it the Word of the Lord hath pitty So in verse 19. for Iehovah is the Word of the Lord. Vers. 14. our forming that is our formed nature and
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
hath beene my helpe Vers. 7 ten times in his sixe yeares service ten here may be put for many times so in Iob 19. 3. given that is suffred See Gen. 20. 6. Vers. 9. God hath so it was not by Iakobs fraud as his brethren unjustly calumniated him vers 1. neither used he that art of putting rods into the troughes Gen. 30. 37. but by Gods direction Vers. 10. a dreame sent of God as Gen. 28. 12. hee-goats and rammes as the Greeke expresly addeth By this he was taught that the generation of cattell in that manner was by the instinct of God for to inrich Iakob grisled or haile-spotted that is having many white spots like haylestones for so the Hebrew and Chaldee words import The Greeke expounds it sprinkled as with ashes It may be also to signifie that this was Gods worke as the haile falleth from heaven Such was the colour of certaine horses that Zachary saw in a vision Zach. 6. 3. Vers. 11. Angel called in verse 13. the God of Bethel that is Christ. So after Gen. 48. 16. The Hebrew Doctors also name this Angell Michael â—irkei R. Eliez c. 36. Vers. 12. he-goats the Greeke againe addeth and rammes cattell or flocke which the Greek translateth sheepe and goats the Hebrew comprehendeth both as Levit. 1. 10. Vers. 13. the God Heb. El Beth-el that is the God of the house of God which the Chaldee expoundeth thus the God which appeared unto thee in Beth-el the Gâ—eeke thy God which appeared unto thee in Gods place God here manifest thâ— that hee accepted the service which Iakob used in consecrating Bethel Gen. 28. 18. 19 22. and was mindfull of his promises there made vers 15. kinred or nativity generation as the Greeke translateth adding moreover and I will be with thee as was in verse 3. Vers. 14 for us or to us these words may imply both that they had no hope of benefit from their father and that they had no mind any longer to continue with him out to depart Compare 1 King 12. 16. and the law in Gen. 2. 24. Laban is set forth in this history as a picture of a man covetous envious injurious unthankfull and unnaturall besides his idolatry and hypocrisie By such a miser was Iakobs faith and patience exercised twenty yeeres Vers. 15. of him or to him meaning that he had dealt with them as strangers rather then as children sold us for fourteene yeeres service by thee our husband eating he hath eaten that is quite eaten up and consumed or greedily eaten Or questionwise should hee eate that is consume us quite For by often changing Iakobs wages hee sought to have inriched himselfe with the extreme poverty of his daughters money Hebr. silver used here generally for their price which hee had turned to his owne profit or figuratively the meats and commodities bought with such money as was due to them for their husband service besides their owne portions Vers. 16. riches the Greeke addeth and glory as verse 1. Vers. 18. substance or gathered-goods see Gen. 12. 5. Thus also Iakobs children went with all their goods out of Aegypt Exod. 10. 26. Padan Aram that is as the Greeke hath it Mesopotamia Vers. 19. Teraphims the Greeke here translateth them Idols the Chaldee Images Laban calleth them his gods vers 30. and that they were images or representations used in divine worship other Scriptures also doe confirme Iudg. 17. 5. and 18. 14. 17. 20 Hos. 3. 4. and it seemeth that idolaters consulted with their gods by them and had oracles Ezek. 21 21. Zach. 10. 2. therefore the Chaldee and Greeke in Hos. 3. 4. translate it declarers or manifesters to weet of hidden things They were greatly displeasing to the true God 1 Sam. 15. 23. and therefore were by the godly rooted out 2 King 23. 24. Sometime the Greeke version keepeth the originall name Theraphein Iudg. 17. and of it the Heathen Greekes framed the word Therapeuein for to signifie the service or worship of their gods and using to consult with such for recovery of their health as Ahazjah did with Beelzebub 2 King 1. 2. they applied the Greek word Therapeuin for to heale oâ— cure diseases An ancient Rabine saith What were those Teraphims They killed a man that was a first borne sonne and tooke off his head and salted it with salt and with oile and wrote upon a plate of gold the name of an uncleane spirit and put it under the tongue thereof and set it up on a wall and lighted candles before it and bowed themselves downe unto it and it spake unto them as it is written in Zach. 10. 2. the Teraphims haue spoken vanitie Pirkei R. Eliezer ch 36. It is more likely they were Images in the shape of men as may be gathered by 1 Sam. 19. 13. 16. Vers. 20. stale from the heart that is stale or conveyed away himselfe without the knowledge or consent of Laban For the heart is the seat of knowledge and understanding Eccles. 7. 25. Prov. 7. 7. So the Greeke here for stale translateth hid and the Chaldee saith Iakob concealed it from Laban The word from is here to be understood as afterward in vers 26. 27. where this speech is opened and sometime the Scripture it selfe supplieth this and the like wants as in 2 Chron. 6. 33. heare thou from the heavens whereas the same speech being written in 1 King 8. 43. the word from is wanting Otherwise to steale the heart meaneth priâ—â—ly to draw the heart and affection unto one as in 2 Sam. 15. 6. Or if here we so read it stale the heart of Laban the meaning is he caried away and deceived him of that which his heart did expect and affect namely more wealth by Iakobs service c. And so it is a Syriak phrase not much differing from that in 2 Cor. 12. 16. I caught you with guile where the Syriak translateth I stale you with guile And stealing is used for carying away Iob 21. 18. Vers. 21. the river Euphrates as the Chaldee explaines it which was betweene Chaldea and Canaan Ios. 24. 2. 3. set his face that is his affections and actions without declining to any other way Therefore the Greeke translateth it hormesen which signifieth an earnest violent running thitherward The like phrase is in Ier. 50. 5. Luke 9 51. 53. Gilead in Greeke Galaad It was a goodly mountaine adjoyning next to Lebanon beneath which mount was a fertile country called also the land of Gilead Ier. 22. 6. Deut. 34. 1. They were stored with balme myrrh and other spicerie Gen. 37. 25. Ier. 8. 22. were very good for feeding of cattell and were afterwards taken from the Amorites and given partly to the sonnes of Reuben and Gad and partly to the sonnes of Manasses for inheritance Song 4. 1. Numb 32. 1. 39. Ier. 50. 19. Deut. 3. 12. 13. 15. 16. There was also a man of this name one of Iakobs posteritie Num. 26. 29. Vers. 22. the third day
Churches stature is made upright and tall like the P 〈…〉 e tree Song 7. 7. which grace when Israel rejected God bowed downe their backe alway Romans 11. 10. Vers. 14. not hearken to me that is as the Greeke saith not obey me and the Chaldee not receive my word So in verse 18. Here followeth many moe threatnings whereby God prophesied of their falling from him and his judgements upon them till they should be restored by grace verse 44. 45. So in Deut. 28. Vers. 15. despise or contemptuously reject as Israel did 2 King 17. 15. Ier. 6. 19. Ezek. 5. 6. and 20. 13. 24. lothe or abhorre as after in verse 43. he 〈…〉 th they would doe for which he repayed them according as the Prophet saith hath thy soule loathed Sion why hast thou smitten us and there is no healing for us Ier. 14. 19. all my Com. with this also they are charged in Ier. â—2 23. whatsoever thou commandedst them to dee they have not done breake or make frustrate as Gen. 17. 14. and this God foretelleth Moses that Israel would doe Deuâ— 31. 16. 20. and complaineth to Ieremie that they had done it Ier. 11. 10. and other Prophets charge them with the like Esa. 24. 5. Ezek. 16. 59. To bre 〈…〉 the covenant is expounded by the Apostle not continuing in it Heb. 8. 9. from Ier. 31. 32. as on the contrary to confirme it is to continue in doing 〈◊〉 things commanded Deut. 27. 26. with Gal. 3. 10. Vers. 16. appoint or constitute give charge 〈◊〉 that which should have authoritie over them shewing the power of Gods judgements Comp 〈…〉 Psal. 109. 6. suddaine-terrour speedy-plag 〈…〉 which shall consume in hast the perform 〈…〉 whereof is shewed in Psal 78. 33. hee consum 〈…〉 their dayes with suddaine-terrour So in Ierem. 15 8. Zeph. 1. 18. consumption or shaking-ague 〈…〉 Greeke scabbednesse so in Deut. 28. 22. and 〈◊〉 where the word is not used the burning-agu 〈…〉 or fever the Greeke here translateth it the 〈…〉 dise but better in Deut. 28. 22. the fever 〈◊〉 〈◊〉 which hath the name orinally of burning This 〈◊〉 ease Christ cured on such as were ready to 〈◊〉 therewith Luk. 4. 38. 39. Ioh. 4. 47. 52. 〈◊〉 consume or make fayle in Chaldee that darken 〈◊〉 eyes this is referred to all the former disease 〈◊〉 the Greeke interpreteth it by a word that signifieth consuming with unnaturall heat Or thiâ— consuming of the eyes David complaineth in the person of Christ Psal. 69. 4. pine-away make languish with sorrow care paine and hunger as in Ier. 31. 25. filling is opposed to the pining soule the Greeke translateth make your soule to melt away The word is applied also to the languishing of the eyes Psal. 88. 10. but here and in Deut. 28. 65. to 〈◊〉 pining or languishing-sorrow of the soule meaning of the wholeman or life as the Chaldee 〈◊〉 translateth it the breathing-out of the soule 〈…〉 mies shall eate it The like is threatned in Deut. 28. 33. 51. and by other Prophets as Loe I will 〈◊〉 a nation on you from farre c. and they shall 〈◊〉 thine harvest and thy bread which thy sonnes and 〈◊〉 daughters should eat they shall eate up thy flockes 〈◊〉 thine herds they shall eate up thy vines and thy fig 〈…〉 Ier. 5. 17. The contrary is promised in Christ 〈◊〉 shall not plant and another eate c. they shall 〈…〉 bour in vaine Esa. 65. 22. 23. And the Lord 〈◊〉 sworne Surely I will no more give thy corne 〈◊〉 〈◊〉 meat for thine enemies Esa. 62. 8. Vers. 17. set my face Heb. give my face which the Chaldee translateth mine anger so face is used for anger Levit. 20. 5. 6. Psal. 21. 10. 〈◊〉 that is as the Chaldee expoundeth broken in 〈◊〉 ye shall fall before your enemies Contrary to the blessing in vers 7. 8. and Deut. 28. 7. This judgâ—ment was executed Iudg. 2. 14. 1 Sam. 4. 2. and 〈◊〉 rule over you in Greeke persecute you This was verified Psal. 106. 41. They that hated them 〈◊〉 over them and in Nehem. 9. 28. After they had 〈◊〉 they returned to doe evill before thee therefore th 〈…〉 test them in the hand of their enemies so that they 〈◊〉 the dominion over them But when God sheweth mercy to Israel hee promiseth they shall rule 〈◊〉 their oppressours Esa. 14. 2. none pursueth This sheweth great fearefulnesse of heart through guiltinesse of conscience for sinne fearing where no feare is Psal. 53. 6. So in Pro. 28. 1. The wicked flee when no man pursueth Hereof there is a lively description in Iob 15. 20. 21. c. and the contrary in Psalme 27. 1. 2. c. Vers. 18. not hearken or not obey in Chaldee not receive my word as vers 14. Here God to shew his long-sufferance and the more to affect his people chastiseth by degrees according to the measure of their sinnes and prophesieth of their stubbornenesse who would not amend with light punishments whereof he after complaineth thus In vaine have I smitten your children they received no correction Ieremie 2. 30. seven times a certaine number for an uncertaine meaning many times seven is a complete number as is noted on Gen. 33. 3. Levit. 4. 6. Vers. 19. the excellencie or the pompe pride haughâ—inesse of your strength called elsewhere the excellencie or pomp of the strong-ones Ezek. 7. 24. This is in particular applied to their Sanctuarie and religion in Ezek. 24 21. Behold I will profane my Sanctuarie the excellencie of your strength the desire of your eyes and the pitie of your soule Though it implieth generally all other things wherein strength and excellencie doe consist see Ezek. 30. 6 18. and 33. 28. will make Hebr. will give your heavens that is as the Chaldee translateth the heavens that are over you and so Moses expoundeth it in Deut. 28. 23. as yron the Chaldee explaineth it hard as yron that they shall not give-downe raine and the earth that is under you strong as brasse that it shall yeeld no fruit So in Deut. 28. 23. save that there Moses likeneth the heavens to brasse and the earth to yron This is contrary to the blessing promised in verse 4. And the complement hereof is shewed in Ier. 14. 1. 2. c. where a dearth is mentioned for which Iudah mourned her gates languished the cry of Ierusalem ascended their Nobles sent their little ones for water but they found none they returned with the vessels empty the ground was chapt for there was no raine in the earth the Hind calved in the field and forsooke it the wilde asses snuffed up the wind their eyes fayled because there was no grasse Vers. 20. her increase the increase or fruit exâ—pected or which otherwise it should naturally yeeld so in Genes 4. 12. And this is an effect of the former restraining of raine as Hag. 1. 10. Deuter. 11. 17. The word increase is in Greeke translated spo 〈…〉 seed sowne and
sin of all sorts inward and outward from all fâ—â—thinesse of the flesh and spirit 2 Cor. 7. 1. of the hear and conscience of the body and of the converâ—ation Heb. 10. 22. Which purenesse is in speciall required of the ministers whom the Lord takeâ—â— for his service as he did the Priests and Lev 〈…〉 Esai 66. 21. and generally of all Christians called also the Priests and Ministers of God Esai 61. 6. Rev. 1. 6. whose garments are washed and made white in the bloud of the Lambe Christ that they may serve him day and night in his Temple Rev. 7. 9. 14 15. and cleanse or purifie themselves by repentance and faith in God without which all outward rites availed nothing Or cleanse themselves by washing their bodies in water as did other uncleane persons Levit. 14. 8. and 15. 5. so the Chaldee called Ionathans expoundeth it 〈◊〉 cleansing in water The Greeke translateth 〈◊〉 they shall be pure Vers. 8. yongling of the herd or yong oxe of the second yeere see the notes on Exod. 29. 1. where the like was brought for the Priests This was for a Burnt-offring to make atonement for the Levites vers 12. and as Chazkuni here observeâ— for the consecration of their service The formeâ— cleansings were to take away sin these sacrifices after were also to reconcile them unto God in Christ whom all sacrifices figured Heb. 9. 12. and 10. 5 10. his Meat-offring speaking as of a thing knowne now the ordinary Meat-offering for a bullock was three tenth deales of fine 〈◊〉 mingled with oyle for a drink-offring half an H 〈…〉 of wine Num. 28. 12. 14. See the annotations there And of the Meat-offring see Lev. 2. a second 〈◊〉 locke that is an other bullocke which though it is the second here named yet was it first offered v. 1â— Lev. 8. 14. 18. and 14. 19. And no bullock was 〈◊〉 fred for sin saue the sin of the high Priest or of the congregation Lev. 4. 3. 13. 14. 22. 23. and the Lâ—vites now taken for all the first-born of Israel o 〈…〉 such a sin-offring as the whole congregation sh 〈…〉 Verse 9. the whole or all the congrega 〈…〉 because the thing concerned them all to know and to approve the Levites being now taken 〈…〉 stead of their first-borne vers 18 19. So all the Congregation was assembled at the Consecration of the Priests Levit. 8. 3 4. Verse 10. the sonnes of Israel that is some of the chiefe of them as the first borne in the name of the rest shall lay or impose hands on the Levites which rite was kept at the ordination of officers both in the Old Testament and in the New Act. 6. 6. and 13. 3. Chazkuni here expoundeth it thus The sons of Israel that is the first-borne which were in Israel for the Levites gave an atonement for them and every first-borne layed on hands on the Levite that was for him This ordinance fitted the present businesse for the Levites being taken to serve the service of the sonnes of Israel in stead of every first-borne and 〈◊〉 make atonement for them verse 18 19. and offered by them verse 11. they were by this signe to put the charge and service of the Church upon them and to consecrate them unto God in their name And herein they figured the Church of Christ called the generall assembly and Church of the first-borne which are written in heaven Heb. 12. 23. Verse 11. wave the Levites this waving the Greeke expoundeth separate which word is used for the ministers of Christ as Separate me Barnabas and Saul for the worke whereunto I have called them Act. 13. 2. so in Rom. 1. 1. And here in verse 14. God saith thou shalt separate the Levites But â—aving is used for offring as the sacrifices that were waved or moved to and fro whereby the troubles and afflictions of the ministers of God were figured see the annotations on Ex. 29 24 27. Wave-offring in Greeke a gift So the ministers of the Church are called gifts Eph. 4. 8. 11. to serve the service in Greeke to worke or doe the works of the Lord so in verse 15. This phrase the Apostle useth he worketh the worke of the Lord as I also doe 1 Cor. 16. 10. so of the Priests and Levites he saith that they did work that is minister or serve about the holy things 1 Cor. 9. 13. Verse 12. the head that is the heads of the bullocks as the Greeke translateth but called head because it was to be done on each of them severally so Chazkuni explaineth it on the head of every one of the bullocks By this rite they testified their faith in Christ figured by these sacrifices from whom they expected forgivenes of sins sanctification unto the worke of their ministerie make thou in Greeke thou shalt make that is offer to God by the hands of Aaron the Priest to make atonement this sheweth the unworthines of all flesh to minister before God untill reconciliation be made for their sins by Christ So Paul sheweth mans insuffiency or unworthines for such things and sheweth our sufficiency to be of God 2 Cor. 2. 16. 3. 5 6. Verse 13. shalt set or shalt present shalt make to stand as a signe that they were given to him and his sonnes as in verse 19. Verse 14. shall be mine which the Chaldee explaineth shal be ministers before me See the notes on Num. 16. 9. Verse 15. to serve the Tent in Greeke to doe the the works of the Tent this is explained in v. 19. to serve the service of the sonnes of Israel in the Tent. A like phrase is in Ezek. 48. 18 19. to serve the citie and in 2 Chron. 24. 18. they served the groves and wave them in Greeke and give them before the Lord. This is the third time that the waving of the Levites is commanded Sol. Iarchi faith that the first in ver 11. respected the Koathites the second in vers 13. was for the Gershonites and this third for the Merariees Verse 16. are given are given that is as the Greeke translateth they are a gift given or the doubling of the word meaneth they are wholly given and the gift confirmed and now presently they were to be imployed in Gods service see Gen. 41. 32. Giving is sometime used for confirming as Thou hast given thy people 1 Chron. 17. 22. which is the same that Thou hast confirmed thy people 2 Sam. 7. 24. So in Esai 33. 16. his bread shall be given his waters shall be sure Chazkuni applieth it thus Given of the sonnes of Israel unto God and given of God unto Aaron Sol Iarchi referreth it to their divers works given for the bearing of the Tabernacle given for the song as in 1 Chron. 25. such as open Hebr. the opening of every wombe whereof see Exod. 13. 2. this is explained after to meane the first borne unto me or for me which the Chaldee expoundeth for my
Creator without dark speech without parable He it is of whom the Law testifieth APPARANTLY AND NOT IN DARKE SPEECHES Num. 12. 8. for hee prophesied not by darke speech but apparantly for he saw the thing concerning his Creator All the Prophets were afraid and troubled and fainted but Moses was not so for the Scripture saith As a man speaketh unto his friend Exod. 33. 11. as if he should say as a man is not troubled to heare the words of his friend so there was strength in the mind of Moses to understand the words of prophesie and he stood on his place safe and well None of the Prophets prophesied at all times when they would but Moses was otherwise for at any time when he would the holy Ghost clothed him and prophesie came upon him and he needed not to prepare his minde and make himselfe readie for it for he was prepared and readie and stood as the Angels of ministerie therefore he prophesied at all times as it is said Stand still and I will heare what the LORD will command concerning you Num. 9. 8. And this God caused him to trust upon as it is said But as for thee Stand thou here with me c Deut. 5. 31. whereby thou maist learne that all the Prophets when prophesie was taken up from them returned to their tents which was for things necessary to the body of them all as the rest of the people therefore they were not separated from their wives but Moses our master returned not to his first tent therefore hee was separated from his wife for ever and his minde was fast bound unto God the Rocke everlasting and his glory was never taken up from upon him but the skinne of his face shined and he was sanctified as the Angels Maimony in Misn. tom 1 in Iesude hattorah chap 7 sect 1. 6. Now as the Apostle compareth Christ with Moses and preferreth him before Moses Heb. 3. so in this gift of prophesie hee did excel him for the Lord God gave him the tongue of the learned that he knew how to speake a word in season Esai 50. 4. and this he learned not by dreams or visions nor by Angels nor by speech communicated mouth to mouth but by cleare seeing of God which no man ever did at any time and being in the bosome of the Father Ioh. 1. 18. and having the Spirit not by measure he testified what hee had seene and heard with his Father Iohn 3. 34. 32. and 8. 38. and in him all fulnesse dwelt even the fulnesse of the Godhead bodily Coloss. 1. 19. and 2. 9. will I speake that is I usually speake the time to come is used to signifie a continued action in vision or by sight or appearance that is apparantly the Greeke translateth in an appearance or sight which word is opposed in 2 Cor. 5. 7. to faith which is of things not seene Hebr. 11. 1. and here the Lord opposeth it to darke speeches so it meaneth an apparant or cleare revelation Aben Ezra explaineth it thus I will show him the thing as it is as the forme of the Tabernacle Exod. 25. 40 and not in a darke speech or riddle like that in Ezek. 17. 2. a great Eagle with great wings c. darke speeches or hidden speeches riddles a 〈…〉 speech is called in Hebrew Chidah of sharpnes because it requireth sharpnesse of wit both to propound expound the same as we have example 〈◊〉 Sampsons riddle Iudg. 14. 13 14 c. it is of the nature of a parable as in Eze. 17. 2. 3. Son of man put forth a riddle speak a parable to the house of Israel A great Eagle with great wings long winged fullâ— feathers which had divers colors came unto Lebanan c. And all close and hidden doctrine is called a riddle Psal. 49. 5. And the holy Ghost translateth it in Greeke sometime Ainigma a riddle 1 Cor. 13. 12. as the common Greeke version hee hath sometime hidden things Mat. 13. 35. from Psal. 78. 2. and so the Chaldee of Ionathan expoundeth it here The Apostle sheweth the meaning of this word when he saith Now we see thorow a glasses a riddle that is darkly but then we shall see face to face 1 Corinth 13. 12. the similitude or the likenesse image which the Greeke interpreteth the glory of the Lord Sol. IIrchi saith This was the sight of Gods back-parts mentioned in Exod. 33. 23. And this prerogative Moses hâ—â— above all Israel which saw no similitude of God Deut. 4. 12. 15. and above all Prophets who saw no vision of God so cleare as hee did For even Moses himselfe could not see the face of God Exâ—â— 33 20. No man hath seene God at any time Iohn 1. 18. neither can see 1 Tim. 6. 16. against my servant against Moses a manner of speech both earnest and elegant like that in Gen. 21. 10. with my sonne with Isaack and that in 2 Sam. 7. 23. like thy people like Israel Sol. Iarchi noteth Hee saith not against my servant Moses but against my servent against Moses against my servant though he were not Moses against Moses for though he were not my servant it were meet yee should feare before him 〈◊〉 much more seeing he is my servant According to this the Apostle speaketh in 2 Pet. 2. 10. they are not afraid to speake evill of dignities Vers. 9. he went away withdrew the signe of his glorious presence not vouchsafing to locate their answer which was a token of his great dâ—pleasure Vers. 10. the cloud departed the cloud of the glory of the divine presence of the Lord saith Targum Ionathan leprous as snow that is leprous white as snow and this was the sorest leprosie and most incurable see Exod. 4. 6. 2 King 5. 27. and they that had this disease were put out of the Lords campe as uncleane Levit. 13. and therefore God departed now away for as Chazkuni here saith It is not the way of the earth that holinesse should stay in an unclean place This punishment was very memorable both for the suddennes and sorenesse of it wherefore it is after said Remember what Iehovah thy God did unto Marie by the way 〈…〉 ter that ye were come forth out of Egypt Deut. 24. 9 And if God did thus unto so great a woman for Moses sake what will he doe to such as rebell against Christ who is counted worthy of more glory than Moses Heb. 3. 3. For if they escaped not who refused him that spake on earth much more shall not 〈◊〉 escape if we turne away from him that speakth from heaven Hebr. 12. 25. For Christ is not the servant but the Sonne even the Lord from heaven 1 Cor. 15. 47. Verse 11. Alas my lord or Oh my lord Hebr. unto me to wit have respect the Chaldee explaineth it We pray thee my lord see this phrase in Gen. 43. 20. Aaron as unworthy of accesse himselfe unto God now departed maketh request unto Moses
forme of â—aâ—h often used of the Lord Ezek. 18. 3. and 20. 33. and 5. 11. Whereupon it is said And thou shalt sweare Iehovah liveth c. Ier. 4. 2. and where hee saith in the Prophet I have sworne by my selfe Esai 45. 25. the Apostle expresseth it with these words I live saith the Lord Rom. 14. 11. And the signe of an oaâ—h was the lifting up of the hand so both of them are joyned in Deut. 32. 40. I lift up my hand to 〈◊〉 and say I live for ever Wherefore the oath 〈◊〉 God here sware is signified by the lifting up of his hand in Psal. 106. 26. and Ezek. 20. 15. 〈…〉 lled with the glorie that is all peoples of the earth shall see and acknowledge the powerfull and just administration of the Lord unto his glorie and honour Compare Esai 6. 3. and Psal. 72. 19. where Christs kingdome is prophesied of with whose glory all the earth is full Verse 22. my glorie under this all Gods glorious works are comprehended as powers are used for powerfull workes Matth. 7. 22. and 11. 20. 1. Cor. 12. 10. 2 Cor. 12. 12. signes that is miracles miraculous and significant workes ten times hereby may be meant no certaine number but many times as in Gen. 31. 7. Iob. 19. 〈◊〉 so ten is for many in Levit. 26. 26. It may also be taken properly for now they had sinned ten times First at the red sea Exod. 14. 11 12. then in Marah Exod. 15. 23 24. againe in the wildernesse of Sin Exod. 16. 2. then twice about Manna Ex. 16. 20. 27 28. after that at Rephidim Exod. 17. 1 2 3. then by the Calfe at Horeb Ex. 32. at Taberah Num. 11. 1. and againe at Kibroth Hattaavah Num. 11. 4. and now the tenth time by their rebellion in Pharan Verse 23. If they shall see that is as the Greeke translateth it Surely they shall not see This also is an oath whereby God sweareth they shall not see that is not goe in to enioy the land as is explained by David in Psal. 95. 11. I sware in my anger if they shall enter into my rest which the Apostle openeth thus He sware that they should not enter into his rest Hebr. 3. 18. So If a signe be given Marke 8. 12. is more plainly expounded A signe shall not be given Matth. 16. 4. which I sware unto that is which I sware to give unto your fathers Deut. 1. 35. this was the land of Canaan Gen. 12. 5. 7. called the holy land Zach. 2. 12. the land of Iehovah Hos. 9. 3. the land of Immanuel that is of Christ Esai 8. 8. for it was a figure of the heavenly inheritance to bee obtained by Christ Hebr. 11. 9 10. therefore the keeping of them out of this land figured also the excluding of them and of all unbeleevers out of the kingdome of heaven Heb. 3. 12 19. and 4. 1 2 3 11. Verse 24. spirit in him or with him that is he was guided by another spirit than the ten spies The same is to be understood of Ioshua as appeareth by Num. 32. 12. though not here mentioned This other spirit was the spirit of faith which the Law cannot give Gal. 3. 2. the spirit of adoption of sonnes not of bondage to feare againe Rom. 8. 14 15. by the guidance of this spirit Caleb constantly followed the Lord obtained the promised inheritance he followed me fully Hebr. he fulfilled after me so in Deut. 1. 36. and Ios. 14. 8 9. 14. By this manner of speech is meant a full and constant following and obedience unto the end the contrary whereof was in Solomon of whom it is said he fulfilled not after the LORD as did David his father 1 Kings 11. 6. and in this people of Israel now generally of whom God saith they fulfilled not after me Num. 32. 11. The Greeke translateth it he followed me the Chaldee he fulfilled or accomplished after my feare Chazkuni expoundeth it he hath accomplished the word after me and compareth it with that phrase in 1 Kings 1. 14. I will come in after thee and fulfill that is confirme thy words his seed in Chaldee his sonnes shall possesse it shall inherit it thus both the Greeke Chaldee do interpret it or shall cause to inherit it that is leave it to their posteritie for an inheritance as it is written It shall be thine inheritance and thy childrens for ever Ios. 14. 9. The word is also used in a coÌ„trary meaning to disinherit as before in v. 12. so it may here be traÌ„slated shal disinherit it that is disinherit and drive out the inhabitants of it and seize upon it as in Ios. 8. 7. ye shall disinherit or seise upon the citie and thus it agreeth with Calebs speech If so be the LORD will be with me then I shall disinherit them or drive them out as the LORD said Ios. 14. 12. In this latter sense Sol. Iarchi here expoundeth it drive it out that is they shall drive out the Anakims and people that are therein This promise Moses related unto Caleb and in the name of the Lord he sware unto him for the performance of it Ios. 14. 9. Verse 25. Now Hebr. And. dwelt or dwelleth Heb. sitteth in the valley after in vers 45. they are said to dwell or sit in the mountaine and sitting as it is often put for dwelling so sometime for lying in wait as in Ios. 8. 9. which may be meant here Chazkuni expoundeth this place thus that as the spies were afraid of Amalek Num. 13. 29. so with them the holy blessed God made them afraid And wheras it is here said in the vally and in v. 45. in that mountaine he accordeth them thus that the most of them sate in the valley some few of them in the mountaine those few warred against them and therfore it is written WHICH SATE IN THAT MOVNTAINE to imply that there were of them which sate in another place or it may be they dwelt in the vally and when they heard that the sons of Israel came against them they went up into the mountaine and lay in wait for them there and wee find that sitting sometime meaneth lying in wait as it is written in Psal. 10. 8. He sitteth in the waiting place of the villages tomorrow turne yee The people were now in Kadesh from whence they sent the spies Num. 13. 26. Deu. 1. 19. after this their rebellion and the slaughter following they abode in Kadesh many dayes and then turned and journeyed into the wildernesse by the way of the red sea Deut. 1. 46. and 2. 1. Chazkuni here saith Tomorrow meaneth after this time for loe they abode in Kadesh many dayes before they began to compasse mount Seir and it is like that phrase in Exod. 12. 34. when thy son shall aske thee tomorrow journey you or journey for you which some understand to mean for your good see Gen. 12. 1. the way of the red
sea that is the way towards the red sea see the notes on Exod. 13. 17. In this red Sea the people had been baptised 1 Cor. 10. 1 2. Ex. 14. Baptisme was unto repentance and with confession of sinnes and into the death of Christ Mat. 3. 6 11. Rom. 6. 3. so this sending them backe into the wildernesse towards the red sea was to humble them by repentance that through faith in Christ they might have entrance into the Kingdome of heaven otherwise they should perish for ever as their carkasses perished in this wildernesse Verse 27. How long to wit shall I pardon as in v. 19. 20. or shall I beare with An unperfect speech such as men use in passion of mind when through griefe they utter not all their words as may be seene in Moses Exod. 32. 32. Psal. 90. 13. in David Psal. 6. 4. and sundry the like which murmure or which cause the people to murmure as in verse 36. Thus Sol. Iarchi expoundeth it referring the congregation forementioned to the ten spies but the Greeke and Chaldee translate which murmure so in the sentence following Verse 28. I live it is an oath as in v. 21. whereby the Lord sweareth in his anger that they should not enter into his rest Psal. 95. 11. Heb. 3. 18. Num. 32. 10 11. assuredly saith or the faithfull saying see Gen. 22. 16. if I doe not that is as the Greeke explaineth it surely I will doe see before on v. 23. spoken in mine eares in Chaldee spoken before me this hath reference to their words in verse 2. where they wished they might die in the wildernes V. 29. your carkasses the Greek calleth theÌ„ Cola that is members which word the Apostle also useth in Heb. 3. 17. for carkasses or dead bodies So in Levit. 26. 30. fall that is die being destroyed of the destroyer 1 Cor. 10. 10. mustered numbred as able men for the war Num. 1. This sentence was executed upon them as is after shewed in Num. 26. 64 65. Verse 30. I lifted up my hand that is sware as the Chaldee expoundeth it I sware by my word see Deut. 32. 40. and the notes before on v. 21. and Gen. 14. 22. Verse 31. your little ones your children vnder twentie yeares of age see verse 3. shall know in Greeke shall inherit rightly explaining the sense for to know the land is to enjoy the same And so Moses relating this promise saith they shall possesse the land Deut. 1. 39. Verse 32. But as for you your carkasses Hebr. And your carkasses you where the latter you is for explanation to exempt their children you or yours onely V. 33. shall feed or shall be feeding so likewise the Greeke translateth it by feed meaning wander as sheepe for pasture in the wildernesse the Chaldee of Onkelos expoundeth it tary or abide but Ionathan saith wander and Chazkuni explaineth it feed as sheepe sometimes here and sometimes there so your sons shall remove hither thither till their carkasses be consumed Thus may we understand that in the Prophet The LORD will feed them as a lambe in a large place Hos. 4. 16. that is will let them wander to destruction So in other languages wandring is used for feeding as in Virgil. Bucol eclog. 2. mille meae Siculis errant in montibus agnâ— fortie yeares implying the time past also from their comming out of Egypt for one whole yeare and part of the second were now past already when God gave this sentence against them Num. 10. 11. beare your whoredomes that is beare the punishment of your sins as the Chaldee for whoredomes translateth sins though this name whoredome is commonly used for idolatrie Ier. 3. 9. Ezek. 16. 15. 16 17 c. See Exod. 34. 15 16. Lev. 17. 7. Verse 34. After or According to the number in the Hebrew In is used for As or according to as the Greeke translateth it see the notes on Lev. 25. 15. a day for a yeare a day for a yeare that is each day for a yeare or a yeare for every day so in Eze. 4. 6. where the Prophet in a figure bare the iniquitie of Israel so many dayes as they had sinned yeares Hereupon in prophesies dayes are put for yeares Dan. 9. 24. c. Rev. 11. 3. yee shall know my brâ—â—ch to wit of promise or simply my breaking off that is ye shall know and have experience by the punishment which you shall suffer how great your sinne is in breaking promise and disanulling your word and covenant with me and in breaking off from me Thus my breach may be understood breach or breaking with me or from me as he that eateth my bread Psal. 41. 10. is expounded hee that eateth bread with me Ioh. 13. 18. Or my breach that is when I breake promise with you or breake off from you ye shall know how great evill is upon you For when men forsake God he also forsaketh them and breaketh his covenant with them that is performeth not his promise which is conditionall if men continue in his faith Deut. 31. 16 17. Zac. 11. 10. Iude v. 5. Rom. 11. 22. The Greek translateth ye shal know the wrath or indignation of mine anger the Chaldee ye shall know that yee have murmured against me Sol. Iarchi expoundeth it my breach in that ye have broken that is turned away your heart from following after me This word is after used by Moses in Num. 32. 23. Wherefore breake ye the heart that is discourage ye the sons of Israel from going c. in Num. 30. 5. if her father breake that is disallow her disanul her promise Verse 35. have spoken the Chaldee explaineth it have decreed by my word If I doe not that is surely I will doe as the Greeke expoundeth it it is an oath as before in vers 23. This sentence decreed seised upon them that all this generation died in the Wildernesse Num. 26. 64 65. upon this occasion Moses made the 90. Psalme wherein he bewaileth the shortnesse and miserie of mans life being finished now in 70 or 80 yeares and intreateth God for mercy And of this and other the like punishments the Apostle saith they happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come 1 Cor. 10. 11. So we see that they could not enter in to the rest of God because of unbeleefe let us studie therefore to enter into that rest lest any man fall after the same example of unbeleefe Hebr. 3. 19. and 4. 11. Verse 36. the men the ten spies made to murmure and murmured themselves as the Hebrewes signifieth both their owne act and that which they caused in others So the Greeke translateth it murmured against it unto or before the congregation against him against Moses as in v. 2. or as the Greeke translateth against it for they murmured also against the land Num. 13. 32. and 14. 3. evill report or defamation in Greeke evil
translateth it Rabbah was the chiefe City of the Ammonites their royall City 2 Sam. 12. 26. The Greeke here translateth it the chiefe of a man which ordinarily is a foot and a halfe but the Chaldee here translateth it the cubit of the King Vers. 12. Reubenites Hebr. the Reubenite which the Chaldee expoundeth the tribe of Reuben so vers 16. Of this gift see Num. 32. 1. c. Vers. 13. of Manasses for conquering the Amorites there Num. 32. 39 40. Argob this the Chaldee calleth Tracona Basan in Chaldee Matnan Giants in Hebrew Rephaim which the Chaldee expoundeth Mighties Vers. 14. Basan Chavoth Iair the Chaldee saith Matnan the townes of Iair see Numb 32. 41. Vers. 15. Gilead in Greeke Galaad that is the rest of Galaad as vers 13. Vers. 17. Chinnereth or Kinnereth as the Greek writeth it which the Chaldee calleth Ginnosar in the new Testament Gennesaret Matt. 14. 34. see the notes on Numb 34. 11. sea of salt or salt sea see Gen. 14. 3. Ashdoth Pisgah in Greek Asedoth Phasga by interpretation the Streames or Sheddings-out that is the Springs of Pisgah or of the hill and so the Chaldee translateth it The shedding or powring-out of the waters of Ramatha Pisgah is a hill mentioned after in vers 27. and Ashdoth pisgah was afterward the name of a city there adjoyning in Reubens land Ios. 13. 20. So Ios. 12. 3. Vers. 18. you hee speaketh to the Reubenites and the rest on this side Iordan see Num. 32. 20. c. sonnes of power or sonnes of valour that is able and valiant men as in 2 Sam. 13. 28. bee yee sonnes of valour that is bee valiant men so in 2 King 2. 16. 1 Chron. 5. 18. The Greeke here expounds it every prudent man the Chaldee all armed men of the armie Vers. 21. Iosua in Greeke Iesus see Num. 27. 18. c. so will Iehovah doe The examples of Gods former mercies serve for the encouragement and strengthning of the faith of his people in the like or greater trialls that may follow such use also David made 1 Sam. 17. 36 37. and Paul 2 Tim. 4. 17 18. Vers. 22. he fighteth or he it is that sighteth or as the Greeke translateth will sight The Chaldee for Hee saith his Word As Moses here encouraged Iesus the sonne of Nun to fight the Lords battels in Canaan so Moses and Elias talking with Iesus the Sonne of God told him of his departing which hee should accomplish at Ierusalem Luk. 9. 30 31. at what time this figure was fulfilled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 45 Lecture of the Law see Gen. 6. 9. Verse 23. I besought Iehovah for grace or I supplicated for grace unto Iehovah Here Moses repeaâ—ing his earnest praier to goe into the land and Gods deniall of his request sheweth how greatly the peoples sinne and his owne displeased the Lord Num 20. Verse 24 Lord Iehovah or Lord God the Greeke hath Lord Lord See Gen. 15. 2. for what God meaning there is none The Chaldee turneth it thus That thou art God whose glorious habitation is in the heavens above and thou rulest in the earth beneath and there is note that can doe according to thy workes powerfull acts Hebr. powers whereby powerfull and mighty workes are often meant as Psal. 106. 2. and 145. 4. Matt. 7. 22. 2 Cor. 12. 12. Gal. 3. 5. Verse 25. mountaine that is mountainy countrey see Exod. 15. 17. Lebanon in Greeke Antiliâ—anon in Chaldee the house of the sanctuary because the Temple was built of the Cedars that grew on mount Lebanon 1 King 5. 6 14. So the Temple is called Lebanon in Zach. 11. 1. But that seemeth not to be meant here but rather the mount Lebanon in the north part of the Land which was both an high and fragrant mountaine with sweet and goodly trees growing thereon whereto the Scripture hath reference in Song 4. 11. This great desire Moses had because of the promises which God had made to Israel to bee accomplished in that land the figure of our heavenly heritage Verse 26. for your sakes for they rebelling grieved Moses and caused him to sinne for which this wrath came upon him Num. 20. 3. 12. Psal. 106. 32 33. And the Lord sware that Moses therfore should not come into Canaan Deut. 4. 21. which oath Moses though he repented and intreated for grace could not get reversed for when the Lord sweareth he repenteth not afterward Psal. 110. 4. would not heare me Hebr. heard meâ— not or he arkened not unto me whereby Gods will is signified as David removed not the Arke 1 Chron. 13. 13 that is would not remove the Arke 2 Sam. 6. 10. for If wee aske any thing according to his will be heareth us 1 Ioh. 5. 14. Vers. 27. Pisgah the Greeke here translateth of the hewen hill because it seemeth they used to hewstones out of it as they did out of other mounts 2 Châ—â—â— 2. 18. The Chaldee of the height calleth it Ramatha see Deut. 34. 1. Seaward that is We stward as the Chaldee expresseth As the Fathers saw the promises a far off and bâ—leaved Heb. 11. 13. so Moses a â—arre off vieweth the promised Land and is comforted see Deut. 34. 1. 4. Vers. 28. Iosua or Iesus as vers 21. As Iesus not Moses bringeth Israel into the promised land So the Gospell of Iesus not the Law of Moses bringeth us into the kingdome of heaven Ioh. 1. 17. Gal. 2. 16. and 3. 12 13 24. So it is said of the Tabernacle that it was brought in with Iesus into the possession of the Gentiles Act. 7. 45. Verse 29. Beth-peor in Greeke the house of Phogor an Idol temple on the mount Peor where Baal-peor was worshipped see Num. 23. 28. and 25. 〈◊〉 Deut. 4 3. CHAP. IIII. 1 An exhortation to obedience unto the Law 6 because of the wisdome and righteousnesse 9 and the miraculous giving of the same 15 Against Images and worshipping of Creatures 25 which prevoke Gods anger and cause mens destruction 29. unlesse they repent and so finde mercy with the Lord. 32 No people like Israel who heard God speake and saw his wonders 37 and were his beloved and chosen 41 Moses appointeth three Cities of refuge on the out side of Iordan AND now Israel hearken thou unto the statutes and unto the judgments which I teach you for to doe that ye may live and goe in and possesse the land which Iehovah the God of your fathers giveth you Ye shall not adde unto the word which I command you neither shall yee diminish from it for to keepe the commandements of Iehovah your God which I command you Your eies have seene that which Iehovah did because of Baal-peor for every man which went after Baal-peor Iehovah thy God hath destroyed him from the middest of thee But yee that did cleave unto Iehovah your God are alive all of you this day Behold I have taught you statutes and judgments as Iehovah my God
1 2 c. when thou walkest c. answerable to these are those sayings of Solomon When thou goest it shall lead thee when thou sleepest it shall keepe thee and when thou awakest it shall talke with thee for the Commandement is a Lampe and the Law is a light Prov. 6. 22 23. Vers. 20. doore-posts of this rite see the notes on Deut. 6. 9. Vers. 21. dayes may be multiplied Long life is a blessing often promised to them that keepe Gods Law Heare O my sonne and receceive my sayings and the yeeres of thy life shall be many Prov. 4. 10. dayes of the heavens that is whiles the world endureth for so long by the decree of God in Gen. 8. 22. shall the dayes of heaven be and so long shall the heavens be over the earth And under this eternall life was also figured A like promise was for the kingdome of David or of Christ that his throne should be as the dayes of the heavens Psal. 89. 30. Vers. 22. this commandement the Greek explaineth it these commandements see the notes on Deut. 5. 31. to cleave that is to continue fast united unto him and his Law as is noted on Deut. 10. 20. Vers. 23. drive out according to his former promise in Exod. 23. 23. 27. 31. But because Israel kept not Gods commandement this promise was not fully performed Iudg. 2. 1 2 3. Vers. 24. shall tread The like promise is made after Moses death to Israel under Iesus their Captaine Ios. 1. 3. who was a figure of our Lord Iesus Christ by whom this promise was fulfilled the wildernesse of Paran which was the southerne border of the land of Canaan and Lebanon a mountaine which was the northerne bound By and Lebanon we may understand and unto Lebanon as the next words manifest Euphrates in Hebrew Pherath this is called the river for excellency sake meaning the great river as Deut. 1. 7. Gen. 15. 18. and so the Greeke translateth it here It was the easterne border of their territories hindmost sea or after sea which the Greeke and Chaldee calleth the Westerne sea meaning the maine or great sea toward the going downe of the Sunne as is explained in Ios. 1. 4. which sea is said to be after or behinde them because it was to the West and so their westerne bound For the East is counted the fore-part of the world the West behinde the South on the right hand Psal. 89. 13. and the North on the left all which foure parts are called by these names in Iob 23. 8 9. See this promise fulfilled in 2 Chron. 9. 26. Vers. 25. stand or set himselfe that is resist or withstand you as the Greeke translateth So in Ios. 1. 5. feare in Greeke trembling this was fulfilled before Deut. 2. 25. Psal. 105. 38. and after Ios. 2. 11. and 10. 10. Here beginneth the 47. section 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lecture of the Law see Genes 6. 9. Vers. 26. I set Hebr. I give this was that they might take their choise of either of these for so the phrase elsewhere meaneth Deut. 30. 19. and so to manifest that if the curse or evill came upon them they caused it themselves Vers. 27. if yee shall hearken or that yee may hearken but the Hebrew Asher That is sometimes used for If as the Greeke here translateth it and in Levit. 4. 22. So Asher in 1. King 8. 31. is Im that is If in 2 Chron. 6. 22. Vers. 28. after other gods in Greeke to serve other gods following other religions or divine services which the Chaldee calleth the idols of the peoples Sol. Iarchi observeth from this place that whosoever committeth idolatry he turneth aside from all the way which was commanded to Israel here upon they say He that professeth idolatry is as if he denied the whole Law Vers. 29. put the blessing Heb. give the blessing that is cause it to be pronounced upon mount Gerizim The manner is shewed in Deut. 27. where this Law is repeated and enlarged A thing is said to be given sometime when it is spoken or pronounced with the mouth as in Iob 36. 3. Deut. 13. 1 2. upon mount Gerizim or towards mount Gerizim which the Greeke calleth Garizim so after towards mount Ebal called in Greeke Gaibal For the people stood halfe of them over against mount Gerizim and halfe of them over against mount Ebal as is recorded in Ios. 8. 33. And the Hebrew gnal sometimes signifieth towards a place as in Exod. 9. 22. towards heaven Vers. 30. Are they not that is Loe they are speaking as of a thing well knowne See the notes on Gen. 4. 7. by the way or after behinde the way of the going downe of the Sunne that is the way towards the West or Sunne-setting Gilgal the place where Israel was circumcised afterward in Iosuahs time Ios. 5. 9. Okes of Moreh or plaines of Moreh as the Chaldee expoundeth it which was a place by Sechem where God first appeared to Abraham after he came into the land of Canaan and there Abraham built an Altar to the Lord Gen. 12. 6 7. And that mount Gerizim was by Sechem in that part of the country which after was called Samaria appeareth in Iudg. 9. 6 7. And the Hebrewes say in Thalmud Bab. in Sotah chap. 7. that Gerizim and Ebal were in Samaria There on mount Gerizim was the Samaritans Temple 2 Maccab. 6. 2. where they worshipped they knew not what Ioh. 4. 20. 22. See also Iosephus Antiq. l. 11. c. 8. It seemeth they tooke occasion of that superstition from this Law thinking Gerizim to be a holy place because the blessings were pronounced on it and they called themselves those that belong to the blessed mount And there have been of them in that place of late yeeres as Benjamin in his Itinerario relateth how he saw the citie in a valley betweene the mountaines Garizim and Ebal wherein the Samaritans dwelled and did sacrifice there on mount Garizim alleaging that which is written in the Law And thou shalt put the blessing upon mount Gerizim CHAP. XII 1 Places and monuments of idolatrie are to be destroyed 4 they may not doe so unto the Lord but must seeke and keepe the place of his service which be himselfe should chuse 5 11 14 Thither all their sacrifices holy things must be brought 12 18 There they and their families and the Levite must eat and reioyce 15 21 For civill use they might kill and eat within their gates 16. 23 Bloud is forbidden to be eaten 29 The manner of service which the Canaanites used may not be inquired after nor the like things done unto the Lord but his commandements only THese are the statutes and the judgements which ye shall observe to doe in the land which Iehovah the God of thy fathers giveth unto thee to possesse it all the dayes that ye live upon the earth Destroying ye shall destroy all the places wherein the nations which ye shall possesse served
Rev. 8. 13. and 14. 6. and 19. 17. This out-spred firmament or expansion God made a mids the waters for a separation and named it Heavens Gen. 1. 7 8. which of David is said to be stretched out 〈◊〉 a curtaine or tent Psal. 104. 2. and elsewhere is said to be firme as molten glasse Iob 37. 18. So under this name Firmament be comprised the orbs of the heavens and the aire and the whole spacious roomth above the earth Vers. 3. Day unto day one day unto and after another so unto is used for after in Exod. 16. 1. and 19. 1. Vttereth or welleth 〈◊〉 as a fountaine continually and plenteously manifesteth or sheweth lively Vers. 4. not heard is their voyce that is whose voyce is not heard or understood meaning that they are no mute or obscure speeches whereby the heavens preach to the world but manifest to all as the next verse sheweth and Paul plainely confirmeth Rom. 1. 19 20. and the Greeke version here leadeth us so to understand this sentence together with the Apostles allegation Rom. 10. 19. and the like Hebraismes are usuall as Iob 3. 3. Let the day perish I was borne in it that is wherein I was borne and hearing is often put for understanding Gen. 11. 7. 2. Kings 18. 26. 1 Corin. 14. 2. Compare also herewith that Hebrew phrase in â—er 38. 5. Or we may read it thus There is no speech nor words not heâ—â—d is their voyce that is the heavens make â—o speech or Sermon â—or utter any reaâ—able words no nor any voyce or s 〈…〉 d 〈…〉 of theirs is heard but their line is gone forth c. Or taking words for peoples that speake them there is 〈◊〉 speech noâ— words where the voyce of the heavens is not he 〈…〉 d. V. 5. their line or their 〈◊〉 their delineation w ch is a meane to teach the rude and simple as Esa. 28. 10. or by line is meane a building frame or edifice which is made by line and rule Zach. 1. 16. Iob 38. 5. The Greeke translateth it their sound which word the Apostle also useth Rom. 10. 18. where he speaketh of the preaching of the Gospell by which the Church is taught and edified their speakings or their words but this is used sometime generally for signification any manner of way as Prov. 6. 13. he speaketh that is signifieth with his feet And taking him before to have shewed how the heavens have no speeches words nor voyce this here may be meant of their significations by the wonderfull frame course order c. that all men may see in them he hath put a tent God hath put or set in the heavens a tabernacle that is a flitting habitation for that the sunne neuer stayeth in one place The Sunne is in Hebrew called Shemesh that is a minister or servant which very name should have kept the nations from worshipping and serving it which God hath distributed to all people under the whole heaven as Deut. 4. 19. Vers. 6. as a bridegroome the Chaldee addeth in the morning as a bridegroome The Sun when he riseth is gloriously adorned with beautifull rayes and seemeth most cheerefull which two things are set forth by similitude of a bridegroom Esa. 61. 10 62. 5. to run a race a long way journy or course The swift course of the Sun is joyfully performed as when a Champion runneth for a game Vers. 8. Th 〈…〉 or Doctrin 〈…〉 an orderly manner of instruction an institution or disposition called in Hebrew Torah which implieth both doctrine and an orderly disposition of the same therefore where one Prophet relating Davids words saith the law of man 2 Sam. 7. 19. another saith the orderly estate or course of man 1 Chron. 17. 17. The holy Ghost in Greeke calleth it Nomos a Law Heb. 8. 10. from Ier. 31. 33. This name is most commonly ascribed to the precepts given by Moses at Mount Sinai Deut. 33. 4. Mal. 4. 4. Ioh. 1. 17. and 7. 19. it is also largely used for all his writings For the history of Genesis is called Law Gal. 4. 21. from Gen. 16. And though somtime the Law be distinguished from the Psalmes and Prophets Luke 16. 16. and 24. 44. yet the other Prophets bookes are called Law 1 Cor. 14. 21. from Esai 28. 11. the Psalmes are also thus named Ioh. 10. 24. and 15. 25. from Psal. 8â— 6. and 35. 19. Yea one Psalme is called a Law Psal. 78. 1. and the many branches of Moses doctrine as the Law of the sin-offering c. Lev. 6. 25. and generally it is used for any doctrine as the Law of workes the Law of faith c. Rom. 3. 27. is perfect or is a perfect Law The word before is againe understood here and in the speeches following as sometime it is fully expressed Psal. 12. 7. returning the soule or restoring the life To returne the soule is sometime to deliver it from evils Ps. 35. 17. Iob 33. 30. sometime to refresh it as with food that keepeth in life Lam. 1. 11. 19. to refresh it with rest com 〈…〉 t and the like Râ—th 4. 15. Psal. 23. 3. Prov. 25. 13. All which may be found in the law of God the testimony God called the two tables of his law the Testimonie Exod. 25. 16. 21. and 31. 18. and the Ark wherin they were kept had therupon the like name Num. 17. 4. Exod. 25. 22. and so the tabernacle wherein the Arke was Exod. 38. 21. Rev. 15. 5. Gods Law hath this title because of the testification contestation and earnest charge w ch he and his Prophets gave concerning it as Ps. 81. 9. 2 Kin. 17. 15. Neh. 9. 29 30. Deut. 31. 28. and 32. 4. and as a record it testifieth what is Gods will and covenant Ioh. 5. 39. And as the Law so the Gospell yea Christ himselfe is called a testimony 1 Cor. 2. 1. 2 Thes. 1. 10. 1 Tim. 2. 6. faithfull or a faithfull testimony this word meaneth also sure certaine firme and constant as faithfull plagues Deut. 28. 59. are sure and durable a faithfull house 2 Sam. 7. 16. is setled firm stable c. Gods word hath like commendations Ps. 93. 5. and 111. 7. the simple or silly The originall pethi meaneth one that is easily perswaded or intised credulous and light of beleefe according to the proverbe Pethi The simple beleeveth every thing Prov. 14. 15. Consequently it is used for Unskilfull and applied sometime to evill foolish persons Prov. 9. 6. and 22. 3. sometime to the good and simple as Psal. 116. 6. The Greeke often translateth it a babe and so Christ calleth such Mat. 11. 25. This verse and the two next following which treat of Gods law are in Hebrew written every of them with ten words according to the number of the ten commandements which are called ten words Exod. 34. 28. Vers. 9. The Precepts or Commissions Changes This word is by David onely applied to Gods commandements called of him Pikkudim of
Chaldee saith For hee shall see wicked wise men that die the second death and are adjudged to Gehenna unconstant foole and brutish these two names are often joyned together as Psal. 92. 7. and 94. 8. the one noting ficklenesse and mutabilitie called Cesil which is both the name of a foole and of a starre that causeth change of weather and tempests whereupon Solomon speaketh of the restlesnesse of this kind of folly Eccles 7. 27. and of the tumultuousnesse and light behaviour of such fooles as having their eyes wandring unto the ends of the earth Prov. 9. 13. and 17. 24. the other noting want of discretion at brute beasts led with sensuality and carried with ardent furious affections 2 Pet. 2. 12. Iude 10. See Psal. 73. 22. Vers. 12. Their inward thought or their meaning purpose This word signifieth the nearest and most secret thought or purpose the heart See Psal. 5. 10. and 55. 5. and 64. 7. their houses for ever to wit shall continue by houses meaning their children or posteritie as Psal. 115. 12. which they that want are said to be barren of house Psal. 113. 9. they proclaime their names on lands or they call lands their lands as the Greeke explaineth it by their owne names As the land of Canaan of Mitsraim that is Aegypt of Asshur c. So Absalom called his pillar by his owne name 2 Sam. 18. 18. Cain his citie by his sonnes name Gen. 4. 17 thus thinking to make their memorie everlasting Or they proclaime their names seeking to be famous thorowout the lands or countries The Chaldee expoundeth it they were proud and got themselves an evill name on earth Vers. 13. But man or And Adam and this may be minded both for the first man Adam who continued not in his dignity so for all his children as the Chaldee saith And the sonne of man a sinner abideth not in honor in honor being in honour dignitie or estimation not lodge a night or not continue The word though it properly signifieth a nights lodging or abiding Gen. 28. 11. Exod. 23. 18. yet is used also for longer continuance Psal. 25. 13. and 55. 8. Zach. 5. 4. The Greeke translateth understandeth not as the Hebrew also is in vers 21. are silenced that is are cut off die or perish the Greeke translateth are like unto them The Hebrew word signifieth silence or stilnesse not onely in speech but in motion as the Sunne was still or silent when it moved not Ios. 10. 12 13. and people destroyed are said to bee silenced Isa. 15. 1. and the grave or death is called silence Psal. 115. 17. and things without life are in the Hebrew phrase dumbe or silent Hab. 2. 19. Exod. 15. 16. Vers. 14. unconstant folly to them that is is their folly or a constant hope to them that is is their confidence The originall word hath contrary significations unconstant folly Eccles. 7. 27. and constant hope Psal. 78. 7. Iob. 31. 24. both wayes it may here be taken confident hope in their owne conceit but indeed folly The Greeke turneth it a seandall or stumbling blocke to them and their posteritie or yet those after them their successors their mouth that is their words doctrine counsell precepts The mouth is figuratively used for whatsoever commeth out of the same as word or commandement 1 Sam. 12. 15. Iob 39. 30. Num. 9. 20. Deut. 1. 26. Mat. 18. 16. Luke 19. 22. The Chaldee here differeth much saying This their way occasioneth folly to them and in their end with their mouth they shall manifest their sinnes to the world that is to come Vers. 15. they are put or laid or they put that is men put them An Hebrew phrase as Luke 12. 20. they shall fetch away thy soule that is it shall bee fetched away The like is often used Psal. 105. 28. and 141. 6. The Hebrew Text it selfe sometime explaineth this as they had anointed David 2 Sam. 5. 17. that is David was anointed 1 Chron. 14. 8. Howbeit the Chaldee taketh it actively saying Like sheepe they put the just to death and kill them and crush the Saints c. in hell into a ditch to the lowest grave or state of death called Sheol See the notes on Ps. 16. 10. death shall feed them as a shepherd shall feed and rule them as Psal. 78. 72. or death shall feed on them to devour them as Ier. 50. 19. at the morning the last day of judgement for then all that sleepe in the dust of the earth shall awake and rise and the new day of eternall life shall begin their forme their figure shape or image with all their beauty and proportion or their rocke that is their strength or as the Greeke saith their helpe that wherein they trust in Chaldee their bodie The Hebrew Tsur is usually a rocke here it seemeth to be all one with Tsurah a forme or figure and this is confirmed by the writing for though by the vowels and reading it is Tsur yet by the letters it is Tsir which is an image Isa. 45. 16. And Tsurum is for Tsuratham as tebunam is for tebunatham in Hos. 13. 2. weare away in hell or wax old in the grave understanding the word in which is expressed in the Greeke or without it thus Hell the grave shall weare away shall consume their forme The Hebrew leballoth being indefinite to weare out with age is here of like signification as that which went before shall have rule The like Hebraisme is in Ier. 14. 5. Zach. 12. 10. and 3. 4. See also Psal. 65. 11. and 56. 14. and by this their affliction in hell is meant as that which one Prophet calleth wearing out or wasting 1 Chron. 17. 9. another calleth afflicting 2 Sam. 7. 10. from his dwelling place that is every of them comming from or being thrust out of his dwelling or home as the Greeke saith they are thrust from their glorie It may also be Englished for his dwelling place and so the Chaldee understood it saying Therefore their bodies shall wax old in Gehenna because they stretched out their hand and destroyed the dwelling place of the house of his divine Majestie Vers. 16. from the hand of hell that is from the power of the grave death and damnation So of all the faithfull he saith I will redeeme them from the hand of hell Hos. 13. 14. but so can no man redeeme himselfe Psal. 89. 49. Hand is put for power as Ps. 22. 21. And this is meant of the resurrection and redemption of body and soule from damnation by Christ. for he will receive me or when he shall receive or take me meaning up into heaven where God himselfe is 1 Thess. 4. 14. Ioh. 14. 3. This manner of speech is used in Gen. 5. 24. Henoch was no more for God received him The Chaldee explaineth this verse thus But God will redeem my soule from Gehenna for be will teach me his Law and will lead me to his portion in the
thy face they shall walke on In thy name they shall be glad all the day and in thy justice shall they be exalted For thou art the glory of their strength and in thy favourable acceptation our horne shal be exalted For of Iehovah is our shield and of the holy one of Israel our King Then spakest thou in a vision to thy gracious Saint and saidst I have put helpe upon a mightie one I have exalted one chosen out of the people I have found David my servant with oile of mine holinesse have I anointed him With whom mine hand shall be established also mine arme shall strengthen him The enemie shall not exact upon him the son of injurious evill shall not afflict him And his distressers I will beat down from his face and them that hate him I will plague And my faithfulnes my mercy shall be with him in my name shall his horn be exalted And I wil set his hand in the sea his right hand in the rivers He shal call on me my father thou my God and Rocke of my salvation I also will give him to be the first borne high above the kings of the earth For ever will I keepe for him my mercie and my covenant shall be faithfull to him And his seed I will put to perpetuitie and his throne as the dayes of heavens If his sonnes shall leave my law and shall not walke in my judgements If they shall profane my statutes and not keepe my commandements Then will I visit their trespasse with the rod their iniquitie with stripes But my mercie I will not make frustrate from with him nor deale falsely against my faithfulnesse I will not profane my covenant and that which is goâ—e out of my lips I will not change Once I have sworne by my holinesse if I lie unto David His seed shall be for ever and his throne as the Sunne before me As the Moone it shall be stablished for ever and a witnesse in the skie faithfull Selah But thou hast cast off and refused hast bin exceeding wroth with thine Anointed Hast abolished the covenant of thy servant hast prophaned his crowne to the earth Hast burst downe all his hedges hast put his fortresses a ruine All that passe by the way rob him hee is a reproach to his neighbours Thou hast exalted the right hand of his distressers hast rejoyced all his enemies Also thou hast turned the edge of his sword and hast not made him to stand in the battell Thou hast made his brightnesse to cease and his throne thou hast cast downe to the earth Thou hast shortened the dayes of his youth hast enwrapped him with shame Selah How long Iehovah wilt thou hide thy selfe to perpetuitie shall thy hot wrath burne like the fire Remember how transitorie I am unto what vanitie thou hast created all the sonnes of Adam What strong man shall live and not see death shall deliver his soule from the hand of hell Selah Where be those thy former mercies Lord thou swarest to David by thy faithfulnesse Remember Lord the reproach of thy servants that I beare in my bosome of all great peoples Wherewith thine enemies Iehovah doe reproach wherewith they doe reproach the footsteps of thine Anointed Blessed be Iehovah for ever Amen and Amen Annotations OF Aethan see the Note on Psal. 88. 1. V. 3. I said to wit by thy spirit therefore the Greeke changeth the person and translateth thou Lord saidest built up that is conserved propagated increased continually in them or with them that so long as the heavens endure thy faithfulnesse shall continue as vers 30. 37 38. Ps. 72. 5. and 119. 89. or by heavens may spiritually be meant the Church called often heaven and the kingdome of heaven Esa. 66. 22. Revel 4. 1 2. and 12. 1. and 15. 1. Math. 3. 2. and 13. 24 31. and the planting of the Church is called the planting of the heavens Esa. 51. 16. Vers. 4. my chosen mine elect people Therefore the Greeke changeth the number my chosen ones but the Chaldee translateth with Abraham my chosen David the figure and father of Christ according to the flesh who also is called David Ezek. 34. 23. Ier. 30. 9. Hos. 3. 5. of him is this and other Psalmes chiefly to be understood Act. 2. 30. and 13. 36 c. Vers. 5. thy seed Christ and Christians the children of Christ the Sonne of David Heb. 2. 13. Rev. 22. 16. thy throne the kingdome of Christ unto whom God gave the throne of his father David to reigne over the house of Iakob for ever Luke 1. 32 33. 69. Ierusalem is this throne Ier. 3. 17. which is continually builded of God Psal. 147. 2. Vers. 6. the heavens the heavenly creatures Angels and godly men Luk. 2. 13 14. Phil. 3. 20. Rev. 7. 9 10 11 12. So the Chaldee expoundeth it the Angels of heaven See also Ps. 50. 6. in the church or in the congregation to wit shall be confessed or celebrated Vers. 7. sonnes of the mighties or of the Gods that is Princes of the world See Psal. 29. 1. and 82. 1. 6. The Greeke saith sonnes of God whereby also Angels may be meant as Iob 1. 6. and so the Chaldee here paraphraseth Vers. 8. daunting terrible in Greeke glorified See Psa. 10. 18. the secret or mystery or as the Greeke turneth it councell meaning the Church or Congregation where the secrets or mysteries of Gods kingdome are manifested Mat. 13. 11. Rom. 16. 25. 1 Cor. 4. 1. Eph. 3. 4. This word is sundry times used for a Councell or Congregation Ps. 111. 1. Ezek. 13. 9. Ier. 6. 11. and 15. 17. or it may here be understood of the company of Angels as 1 King 22. 19. very much to wit terrible or referring it to the latter in the great secret councell over all or above all see Psal. 76. 12. The Chaldee paraphraseth above all the Angels which stand round about him Vers. 11. Rahab in Greeke the proud hereby may be meant the Egyptians as Psal. 87. 4. and so the Chaldee expounds it of Pharaoh the wicked or the proud sea as Iob 26. 12. both were subdued when Israel came out of Egypt Exod. 14. and 15. See Isa. 51. 9. The raging sea and swelling waters doe also signifie wicked enemies of God and his people Esai 57. 20. Iude 13. Psal. 124. 4 5. thine or to thee the earth to wit belongeth See Psal. 24. 1 2. Vers. 13. The North w ch God hath stretched out over the empty place Iob 26. 7. the right side that is the South as the Chaldee Paraphrast explaineth so called because a man standing with his face to the East as they were wont when they prayed the South is on his right hand So the East is called Kedem before and the West achor that is behinde Ioh. 23. 8. Esai 9. 12. It seemeth that this turned to superstition and idolatry that men prayed towards the East therefore God so ordered
of Lyons and mountaines of Leopards Shenir and Hermon This Hermon was a goodly mountaine possessed of old by Ogh King of Bashan taken from him by the Israelites and the Amorites called it Shenir the Sidonians Shirion as Moses telleth in Deut. 3. 9. dens of Lyons This openeth the former and sheweth the danger wherein Christs spouse was dwelling as among Lions and Leopards that is among salvage beastly and idolatrous peoples as David complaineth my soule is among Lions Psal. 57. 4. from which estate Christ calleth and delivereth his chosen who being delivered doe see and observe the perils wherein they were and safe estate whereinto the Lord had brought them So the Apostle writing to the converted Gentiles saith Such were some of you but yee are washed but yee are sanctified but ye are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 9. 10. 11. Vers. 9. hast ravished mine-heart or hast-taken-away or hast pierced hast wounded my heart the originall is but one word and used onely in this place twise and meaneth the ravishing or drawing of the heart with love and delight The Chaldee expoundeth it Thy love is fixed in the table of mine heart Christ speaketh here to his spouse as a man overcome with love as it is said With the joy of the Bridegroome over the Bride thy God will rejoyce over thee Esa. 62. 5. my sister so hee calleth her out of his love in respect of her adoption and regeneration being borne of God and of her sanctifications as it is written Both hee that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them brethren Hebr. 2. 11. And whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Matth. 12. 50. one of thine eyes or one looke from thine eyes which eyes were in verse 1. likened to doves simple chast pure meane here her faith and the fruits thereof as prayer c. wherewith Christ is greatly affected and delighted chaine of thy necke Heb. of thy neckes that is which hangeth on both sides of thy necke The eye is a naturall part of the body the chaine is an adjoynt and ornament of the body figuring Gods Lawes and Ordinances Pro. 10. 9. as also the graces of his spirit in his people See the notes on chap. 1. 10. Vers. 10. How faire or how beautifull and consequently how gracious how lovely and delightfull are thy loves By loves are meant not onely the affections but the actions also and fruits of love which the Church manifesteth towards Christ by her worke of faith and labour of love and patience of hope and by keeping his commandements 1 Thes. 1. 3. 1 Ioh. 5. 3. and these are faire and goodly in the eyes of Christ causing him to covet her beauty Psal. 45. 11. 12. how much better or how good are thy loves better than wine the meaning of this speech is opened in Song 1. 2. there the Church preferreth Christs love above wine here he doth the like of her loves towards him signifying how pleasant and acceptable the fruits of his owne graces are in his Church so that the Lord her God delighteth in her and rejoyceth over her Esa. 62. 4. 5. savour of thine ointments that is of the graces of the Spirit wherewith thou art anoynted see the annotations on chap. 1. 3. where the Church extolleth the savour of Christs ointments as here he doth hers spâ—â—es sweet odours or sweet smelling spices for oâ— such the holy anointing oile was made Exod. 30. 23. and with such sometime women were purified Esth. 2. 12. and the dead imbalmed 2 Chro. 16. 14. they were a present for a King 2 Chro. 9 1. 9. Vers. 11. drop the honey combe that is utter sweet words hereby the doctrines and prayers of the Church are commended as sweet and pleasant to the hearers like honey to the taste By this similitude the words of God are praised in Psal. 119. 10. and 119. 103. As grace is powred into the lips of Christ Ps. 45. 2. so by communication of his grace the speech of his people is with grace Colos. 4. 6. honey and milke under thy tongue honey and milke both of them meane the sweet easie comfortable and nourishing words of faith love holinesse c. the sincere milke of the word whereby the babes in Christ may grow 1 Pet. 2. 2. And plenty of grace is promised in Emmanuels daies under the similie of abundance of milke so that every one should eate butter and honey Esa. 7. 22. By under the tongue seemeth to be meant the secret and inward parts as the heart and minde as David exalted God under his tongue Psal. 66. 17. to show her sincerity and difference hereby from the lewd woman whose lippes also drop the honey combe but her end is bitter as wormewood Prov. 5. 3. 4. For some by good words and faire speeches deceive the hearts of the simple Rom. 16. 18. the words of her mouth are smoother then butter but warre is in their heart Psal. 55. 21. and adders poison is under their lippes Psalme 140. 3. the savour or the smell the odour of thy garments these are the beautifull garments oâ— Sâ—on Esa. 52. 1. the fine linnen cleane and bright the righteousnesse of the Saints Revel 19. 8. who have put on the Lord Iesus Christ Rom. 13. 14. Gal. 3. 27. and in their faith doctrine conversation and administration are holy just and righteous and cloathed with salvation Psal. 132. 9. 16. so that the savour the fame and good report hereof is sweet like the smell of Lebanon where pleasant and odoriferous trees herbs and spices grew in abundance God maketh manifest the savour of his knowledge by them in every place for they are unto God a sweet savour in Christ 2 Cor. 2. 14. 15. Thus God promised unto Israel that smell should be as Lebanon through the dew of his grace Hos. 14 5. 6. 7. as when hee first received the blessing the smel of his garments was such that his father compared the smell of his sonne to the smell of a field which the Lord had blessed Gen. 27. 27. Vers. 12. A garden understand from the verses before and after Thou art a garden which is by signification a place closed and fenced and is sowne and planted with hearbs and trees for use and pleasure So in Esa. 5. the Church of Israel is likened to a fenced Vineyard locked or barred that is close shut as the Greeke translateth it shut which is for safetie and defense that no evill should come thereon no enemies should enter For walles doores lockes barres c. are meanes to preserve secure and safe so in figure when the walles of Ierusalem were repaired they were fortified with doores lockes and barres Nehem. 3. 3. 13. But when such fences are wanting or broken downe all things lie open to