Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	daughter_n	son_n	succeed_v	1,811	5	9.8254	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46811	Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that mights at first seem to contradict one another are reconciled ... / by Arthur Jackson.	Jackson, Arthur, 1593?-1666.	1646 (1646)	Wing J65; ESTC R25554	997,926	828

God my Saviour And blessed be the Lord God of Israel saith Zachary for he hath visited and redeemed his people and hath raised up an horn of salvation for us in the house of his servant David vers 68.69 Yea thus do all Gods redeemed ones triumph because Christ hath made them more then Conquerours over all their enemies Rom. 8.33 39. Vers 7. Saul hath slain his thousands and David his ten thousands To David they ascribed ten times as much as to Saul because by his killing of Goliath he was the cause of the routing of the whole army Now so solemn and glorious was the triumph of the Israelites and such generall notice was taken of this particular passage in the womens song that it came to be reported and known to the Philistines as we may see chap. 21.11 And the servants of Achish said unto him Is not this David the king of the land Did not they sing one to another of him in dances saying Saul hath slain his thousands and David his ten thousands And chap. 29.5 Is not this David of whom they sang one to another in dances saying Saul hath slain his thousands and David his ten thousands Vers 8. And he said They have ascribed unto David ten thousands and to me they have ascribed but thousands and what can he have more but the kingdome The meaning is that from thenceforth he began to suspect that David was the man of whom Samuel had told him that should be king in his room chap. 13.14 The Lord hath sought him out a man after his own heart and the Lord hath commanded him to be captain over his people Vers 9. And Saul eyed David from that day forward That is he looked upon him with an envious and malitious eye and watched for an opportunity to make him away Vers 10. The evil spirit from God came upon Saul and he prophesied in the midst of the house In his frantick fits it is said that Saul prophesied either because he sung songs perhaps such hymns and songs as were usually sung by the sonnes of the Prophets which is usually called prophesying in the Scriptures as we may see in a former note chap. 10.5 And this he might do by the suggestion of Sathan Or else because generally being besides himself and possessed with an evil spirit both his behaviour and speech in some regard was outwardly such as when the Prophets were stirred by the spirit of God who in their extasies and raptures had some uncomposed kind of motions and actions and were as men besides themselves for the time and therefore often termed mad men 2. Kings 9.11 Wherefore came this mad fellow to thee so Jer. 29.26 Every man that is mad and maketh himself a prophet c. Men possessed do many times utter strange languages and words which they formerly never learned nor understood yea many times they will divine of secret things as no doubt that damsel did that was possessed with a spirit of divination Acts 16.16 As therefore those idolatrous seducers of the people that were never sent of God were yet usually called prophets so here Saul because his speech and carriage was in some particulars like that of Gods prophets is here said to have prophesied Vers 11. And Saul cast the javelin for he said I will smite David to the wall with it And this he did twice perhaps in two severall fits as the folloing words imply and David avoided out of his presence twice Whilest David sought to cure Saul of his phrensie Saul sought to take away his life And so likewise whilest our Saviour sought the health of the Jews and their recovery out of Sathans power by preaching to them the glad tidings of the Gospel they often sought to kill him sometimes openly sometimes secretly that he was oft forced to withdraw himself from them as there at Nazareth Luke 4 28 29 30. And they all in the Synagogue when they heard these things were filled with wrath And they rose up and thrust him out of the city and lead him to the brow of the hill whereon the city was built that they might cast him down headlong But he passing through the midst of them went his way Vers 13. Therefore Saul removed him from him and made him his Captain over a thousand c. That is a Colonel or a chief Commander in his army Perceiving that David by his watchfulnesse did still decline the stroke of his javelin and perhaps that he did forbear to come at him any more in his frantick fits he removed him from him that is he resolved to imploy him abroad that he might not be vexed any more with the sight of him and so he made him one of his Collonels hoping also that he would some time or other be slain in the battel and thence it is said of David in the following words that he went out and came in before the people that is he led them out to battel and brought them back again Vers 17. And Saul said to David Behold my elder daughter Merab her will I give thee to wife And thus under a pretence of performing that promise formerly made to him that should kill Goliath chap. 17.25 he sought to expose David to the sword of the Philistines For this renued promise of his daughter he hoped would make him the more eagerly prosecute his warres against them and then one time or other he thought the Philistines might slay him but now all this while he never seriously intended she should be his wife or else he soon changed his mind for within a while after he gave her to another man of which see the note upon vers 19. Vers 18. What is my life or my fathers family in Israel that I should be sonne in law to the king What is my parentage education condition of life that I should think my self a fit husband for a kings daughter And thus he modestly refused the honour that was tendered him as knowing that as yet they understood nothing of his being anointed to succeed Saul Vers 19. But it came to passe at the time when Merab Sauls daughter should have been given to David that she was given to Adriel the Meholathite to wife This Adriel the Meholathite was the sonne of Barzillai as is expressely noted 2. Sam. 21.8 Where also it is recorded that all the sonnes that he had by this daughter of Saul that we may see how the curse of God followed this unlawfull match were hanged up in satisfaction to the Gibeonites for they are certainly Adriels sonnes by Merab that are mentioned there onely they were brought up by Michal of which see the note there It seems the promise of giving her to David to wife carried on so farre that the time was set for solemnizing the marriage and yet then at the time when Merab should have been given to David she was given to Adriel which is very observable in many regards For first we see that God having

to the wicked wayes of their idolatrous fathers yea and did worse then they indeed as relapses in regard of sicknesse bring men usually into a more dangerous condition then they were in before so it is with relapses to idolatrie a Church and people that have been reformed and fall back to idolatry are usually farre worse and more grossely superstitious then they were before Vers 22. That through them I may prove Israel whether they will keep the way of the Lord c. These words may be understood two severall wayes for first they may have reference to that clause in the latter end of the foregoing verse where there is mention made of Joshua his leaving the Canaanites unexpelled the nations which Joshua left when he died and then the meaning must be that the nations were not wholly driven out in Joshua's time but were left for the tryall of Israel to wit to see whether they would be drawn away by their idolatries or no And secondly they may have reference to all that which is said in the two foregoing verses Because this people have transgressed my covenant c. I also will not henceforth drive out any from before them of the nations which Joshua left when he died That through them I may prove Israel whether they will keep the way of the Lord c. and then the meaning must be that God for the sinne of the Israelites resolved not to cast out any more of the Canaanites that remained in the land that they might continually oppresse and vex the Israelites and so thereby he might prove them namely whether by these afflictions they would be brought to repent and turn to the Lord and so again to walk in his wayes And indeed both these may be well here comprehended CHAP. III. Vers 2. ONely that the generation of the children of Israel might know to teach them warre c. Two reasons were given in the latter end of the foregoing chapter why the Lord did not wholly cast out the Canaanites out of the land in the dayes of Joshua and here now a third is added Some conceive indeed the meaning of this clause to be this that by leaving the Canaanites amongst them God would now let this wicked generation know to their cost what warre is their fathers by the extraordinary help which the Lord afforded them did soon vanquish their enemies and knew not the misery that warre usually brings with it but this their degenerate posterity being now forsaken of God should know to their sorrow what warre is But according to our translation I conceive the meaning of the words to be rather this that God left these inhabitants of the land unexpelled that the future generations might hereby be made carefull to train up their people in martiall discipline that so they might be the better able to perform what God had enjoyned them in not suffering any of the Canaanites to remain in the the land And this it is I conceive that in these words the holy Ghost doth chiefly aim at not so much their teaching the people the skill of the warre as their intention therein to wit that they might obey the Lords command in driving out the remainder of this people Vers 3. Namely five Lords of the Philistines c. Here the nations are reckoned that were not cast out of Canaan and the first mentioned are the five Lords of the Philistines to wit the Lords of Ashdod Gaza Askelon Gath and Ekron indeed three of these cities were at first taken by the men of Judah after the death of Joshua to wit Gaza Askelon and Ekron but it seems the Philistines soon recovered them again See chap. 1.18 Vers 5. And the children of Israel dwelt amongst the Canaanites c. from the eleventh verse of the foregoing chapter unto this place we have had a summary description of the state of Israel in the dayes of the Judges and here now the Authour of this story enters upon the particular story of Othniel the first of the Judges telling us in the first place what their sinnes were that brought them into that bondage out of which Othniel delivered them Vers 7. And served Baalim and the groves That is the idols which they set up and worshipped in the groves Vers 8. And he sold them into the hand of Cushan-rishathaim king of Mesopotamia See the note chap. 2.14 And the children of Israel served Cushan-rishathaim eight years It seems to me evident that for some years after the death of Joshua the people continued constant in the worship of the true God chap. 2.7 And the people served the Lord all the dayes of Joshua and all the dayes of the Elders that out-lived Joshua c. and doubtlesse some few years it was after they fell to idolatry ere God sold them into the hand of this king of Mesopotamia and therefore how long after the death of Joshua these eight years began of Israels bondage under the king of Mesopotamia we cannot say Vers 9. And when the children of Israel cryed unto the Lord the Lord raised up a deliverer c. The word in the Hebrew signifieth a saviour but thereby is meant one that delivered them from the bondage they were in and this was Othniel who was the sonne of Calebs brother and withall his sonne in law as being married to Achsah his daughter chap. 1.13 for that noble exploit of his in taking Debir and this was the honour of the children of Judah that the first judge after Joshua was of their tribe the Lord therein making good that prophecy of Jacob Gen. 49.8 Judah thou art he whom thy Brethren shall praise thine hand shall be in the neck of thine enemies thy fathers children shall bow down before thee Many hold that Othniel became Judge of Israel immediately after the death of Joshua but me thinks it is clear in this place that it was not till towards the end of the eight years of Israels bondage under Cushan-rishathaim king of Mesopotamia for it is said that then the children of Israel cryed unto the Lord and thereupon God raised up Othniel to be a deliverer that is God did then by a speciall instinct of his Spirit stirre him up to make warre against this tyrant for the deliverance of his people and furnished him with all necessary gifts and graces of his Spirit both for the vanquishing of the enemie and for the government of the people which it seems upon this occasion he took upon him But yet if Othniel took Debir and thereupon married Calebs daughter whilst Joshua was yet living as many Expositours hold he did hereby we may probably gather that it was not many years after Joshuas death ere the Israelites were thus oppressed by this king and so thereupon Othniel was raised up of God to be their Judge Vers 10. And the Spirit of the Lord came upon him That is God by his Spirit did poure forth upon him an extraordinary measure of all gifts requisite

David did thereupon conclude that doubtlesse he was the man to whom God intended the kingdome whereto he willingly yields and onely seeks to make a covenant with David and therefore we see afterwards also how confidently he spake of Davids being king chap. 23.17 And he said unto him Fear not for the hand of my father Saul shall not find thee and thou shalt be king over Israel c. Vers 14. And thou shalt not onely while yet I live shew me the kindnesse of the Lord c. That is either first the kindnesse which the Lord requires us to shew one to another and which is so pleasing and acceptable to him or secondly the kindnesse which the Lord is wont to shew to his faithfull servants and wherein thou shalt approve thy self like unto God or thirdly the great kindnesse which by covenant made in the Lords presence thou hast bound thy self to shew me And thus whilest David was in an humbled and afflicted estate Jonathan beheld him as king of Israel and so did the believing thief look upon Christ when he hung upon the crosse Luke 23.42 And he said unto Jesus Lord remember me when thou comest into thy kingdome Vers 16. Let the Lord even require it at the hands of Davids enemies And so consequently of me if I keep not covenant but prove an enemy to David Vers 17. And Jonathan caused David to swear again because he loved him As desirous to make a sure and stedfast league with him whom he so dearly loved Vers 18. Then Jonathan said to David To morrow is the new moon and thou shalt be missed c. See the notes vers 5 6. Vers 19. Thou shalt go down quickly and come to the place where thou didst hide thy self when the businesse was in hand and thou shalt remain by the stone Ezel c. According to this Translation of ours the meaning of these words must needs be this that Jonathan advised David that on the third day he should go down to the place where he hid himself at the first and should stay there till he came thither and did by his shooting of arrows according to their following agreement secretly inform him whether he might safely come to his father or no. Now the place intended was doubtlesse that where David hid himself when Jonathan first gave him notice of his fathers purpose to kill him chap. 19.2 Saul my father seeketh to kill thee now therefore I pray thee take heed to thy self and hide thy self c. and therefore Jonathan saith Where thou didst hide thy self when the businesse was in hand because then was the first time when Saul did discover his purpose to kill David As for the stone Ezel that is that sheweth the way which was hard by that place it was probably some stone to direct travellers the way they were to go Vers 20 And I will shoot three arrows on the side thereof c. The reason why Jonathan did not agree to meet with David and so to make known to him how his father stood affected towards him but rather to give him warning thus secretly by shooting of arrows was because he desired to decline as much as might be his fathers jealousie of any intercourse that was betwixt him and David Vers 27. And Jonathan arose and Abner sat by Sauls side and Davids place was empty To wit Jonathan arose to Abner coming to sit down as thereby testifying his respect of him c. It seems that Saul and Jonathan were set down at the table before Abner came and so when he came Jonathan rose as by way of honour to Abner because he was the kings cosin and captain of the host and then Abner sat by Sauls side and Davids place was empty whereby it may appear that as Josephus saith Jonathan sat at the right hand of the king and David used to sit on his left hand as being his sonne in law and so Abner now sitting on that side he was next Saul because Davids place was empty yet the meaning of those words and Jonathan arose may be that Saul being set down in his seat Jonathan arose to sit down at the table by his father Vers 26. Something hath befallen him he is not clean surely he is not clean See the note verse 5. Vers 27. Saul said unto Jonathan his sonne Wherefore cometh not the sonne of Jesse c. This title be gives him the sonne of Jesse sheweth in part his discontent and displeasure against him Vers 30. Thou sonne of the perverse rebellious woman c. As if he had said thou art right thy mothers sonne she hath been alwayes perverse and rebellious and so art thou We need not enquire wherein Jonathans mother had deserved this censure for this is the property of wrathfull persons to spare none in their anger but to speak any thing that may grieve or dishonour the partie against whom their spirit is stirred and therefore he addes also Thou hast chosen the sonne of Jesse to thine own confusion and to the confusion of thy mothers nakednesse that is to the dishonour and shame of thy mother to wit by bereaving her of the honour of having a king for her sonne yea by bringing a stain of dishonesty upon her because if David should succeed in the kingdome and Jonathan be passed by it would imply that Jonathan were illegitimate and base born and so not fit to inherit and that therefore David that was onely Sauls sonne in law was chosen in his room Vers 40. And Jonathan gave his artillery unto his lad That is his quiver bow and arrows Vers 41. And assoon as the lad was gone David arose out of a place towards the south c. When they first agreed that Jonathan should give notice to David how his father stood affected towards him by the shooting of his arrows and the words he should speak to the lad that was sent to fetch them they agreed upon this secret way of giving David intelligence because they thought some body might be present in the field where it was done and hardly could hope for an opportunity to meet and consult together yet when Jonathan had done that and looking about perceived the coast was clear he sent away the lad and then David arose out of a place towards the south that is the place where he had hid himself south-ward of the field where all this had been done and so they had an opportunity beyond their expectation to mourn with one another and conferre together before their parting And they kissed one another and wept one with another till David exceeded His condition being now in the eye of reason most grievous and most miserable CHAP. XXI Vers 1. THen came David to Nob to Ahimelech the Priest c. It is of no great importance to know whether this Nob were that without Jordan in the tribe of Manasseh which is called Nobah Numb 32.42 and Judg. 8.11 or that in the tribe of Benjamin

of his house of purpose to meet him by way of congratulating the great victory wherewith God had honoured him It is indeed strange that an Israelite yea a faithfull good man for he is reckoned by S. Paul Heb. 11.32 amongst Gods worthies that through faith did accomplish great things should be so ignorant of Gods Law as to think to please God with that which was so expressely there forbidden Deut. 12.30 31. Take heed to thy self that thou be not snared by following them c. for every abomination to the Lord which he hateth have they done unto their gods for even their sonnes and their daughters have they burnt in the fire to their gods Yea besides had he been never so great a stranger to the Law of God as being a man trained up in the warre and that too a great part of his life amongst heathens out of the land of Israel yet the sacrificing of men and women is a sinne so much against the light of nature that one would think it should not come into the thought of a man that had any spark of grace in him Well but yet the letter of the text being so expresse for this I see not how it can be determined otherwise but that in this vow of his he did intend a humane sacrifice and that we may not stumble too much at the strangenesse of it we must consider first that the people of Israel were for the generallity never so farre fallen away from the knowledge and worship of the true God or so farre corrupted with the abominations of the heathens as they were now we see that it is said before in the sixth verse of this chapter that they forsook the Lord and served not him but were wholly gone aside after the idolatry of the heathen secondly that Jephthah had hitherto perhaps lived in as much darknesse as the rest and that the rather because he had spent so much of his time out of the land of Israel and therefore though at this time God had called him and so the spirit of the Lord came mightily upon him that for the present he should make such an uncouth and unwarrantable vow in such dark times is not at all incredible thirdly that there being a sort of vowes mentioned in the Law of God wherein the persons devoted to be put to death Levit. 27.29 None devoted which shall be devoted of men shall be redeemed but shall surely be put to death this Jephthah might take to be a j●st warrant for his vow though indeed it were not and fourthly that Jephthah made this vow rashly not considering the mischief that might follow upon it being at that time transported with the fervency of his zeal for the rescuing Gods people from the oppression of the Ammonites for to this end that he might have the Ammonites delivered into his hand he sought as it were to demerit Gods favour by promising this extraordinary gift and by binding himself solemnly to do that for God which the heart of man would startle at Vers 33. And he smote them from Aroer even till thou come to Minnith even twenty cities c. That is the inhabitants of twenty cities and those in the land of the Ammonites for they were beyond Aroer which was the bounds betwixt Israel and Ammon of Minnith there is mention made Ezek. 27.17 Judah and the land of Israel they were thy merchants they traded in thy market wheat of Minnith and Pannag and honey and oil and balm Vers 35. Alas my daughter thou hast brought me very low and thou art one of them that trouble me c. That is God having raised me to a high pitch of honour by this glorious victory which I have now attained over the Ammonites thou who mightest have reaped a great share in mine honour and thereby have added unto my joy hast now humbled me and deprived me of all the glory and comfort of my victory and hast brought more trouble upon me then all mine enemies could have done Vers 36. And she said unto him my father if thou hast opened thy mouth c. By those words of her father mentioned in the former verse Alas my daughter c. for I have opened my mouth unto the Lord and I cannot go back she might conceive that he had made some vow concerning her but could not know what that vow was and therefore it is evident that besides what is expressed in the foregoing verse her father had also acquainted her what the vow was that he had made and thereupon being erroneously perswaded that he was bound to make good his vow she freely offers her self to undergo what he had vowed as being ready to die rather then he should sinne against God by breaking his vow and desirous by discovering her willingnesse to consent thereto to appease and mitigate his sorrow as much as in her lay Vers 37. Let me alone two moneths that I may go up and down upon the mountains bewail my virginity c. She chose the mountains to do this in because those unfrequented and solitary places were fittest for the bitter lamentations and mournfull expressions of their grief wherewith she resolved with her companions in a solemn manner to bewail this heavy affliction that was fallen upon her and happely withall she desired by retiring to those unfrequented places to fit and prepare her self for that death which within a short time she was to undergo for though she spake onely of her bewailing her virginity yet thereby is meant that she would bewail her dying a virgin implying how much this did aggravate her sorrow that she should die without leaving any posterity behind her and indeed to die childlesse was in those times esteemed one of the greatest of earthly miseries There are many learned Expositours that conceive that Jephthahs vow was that whatsoever should first meet him should be the Lords and that if it were a creature which by the Law might be offered in a sacrifice then he would offer it for a burnt offering so many of them read his vow disjunctively as is noted before vers 3. It shall surely be the Lords or I will offer it up for a burnt offering and so they conceive that his daughter was not sacrificed but onely shut up there in perpetuall virginity to spend all her time in the service of God and therefore she desires not respite to bewail her death but to bewail her virginity But many things make this opinion lesse probable for first we reade not the least touch in the Scripture of any such separating men or women to the service of God in a monasticall life much lesse that parents should have this power over their children to vow them to virginity without their consent Samuel that was consecrated to God from his infancy was yet married and had many children secondly if his vow must be understood of any thing that should first meet him whereof see vers 31. we may demand

Vers 3. The children of Parosh c. That is the posterity of Parosh or rather the family whereof Parosh was the head or chief afterwards vers 21. many of the people are mentioned by the names of the cities where they had formerly dwelt as the children of Beth-lehem the children of Netophah c. but that the proper names here mentioned are not the names of cities but the names of men that were the heads of families is evident Neh. 10.14 where many of them are mentioned as the chief of the people that sealed the covenant Vers 5. The children of Arah seven hundred seventy and five Neh. 7.10 it is six hundred fifty two which must thus be reconciled that seven hundred seventy five as here is said gave up their names in Babylon that they would return but onely six hundred fifty two mentioned in Nehemiah came up into Judea the rest changing their minds or dying by the way and the like must be held concerning vers 8 27 28 33 42 60. Vers 6. Of the children of Jeshua and Joab two thousand eight hundred and twelve Neh. 7.11 the number is two thousand eight hundred and eighteen to wit because when they came up into Judea there were six more then had given up their names in Babylon the like must be held concerning vers 10 11 13 14 15 17 19 35 41 65. Vers 16. The children of Ater of Hezekiah ninety and eight That is whereas there were severall families descended of Ater of the children of Hezekiah who was the head of one of those families there were ninety and eight Vers 21. The children of Beth-lehem c. That is the children of those that were formerly inhabitants of Beth-lehem and so we must understand the following verses wherein there are any townes or cities mentioned Vers 25. The children of Kirjath-arim Chephirah c. Or Kiriath-jearim and Ceprah Neh. 7.29 Vers 29. The children of Nebo fifty and two Not Nebo in the tribe of Ruben but Nebo in the tribe of Judah called usually Nob and therefore Nehemiah calleth it the other Nebo Neh. 7.33 Vers 30. The children of Magbish an hundred fifty and six These are not mentioned at all in Nehemiah see above vers 5. Vers 43. The Nethinims See 1. Chron. 9.2 Vers 44. The children of Siaha Or Sia Neh. 7.47 Vers 55. The children of Solomons servants That is the strangers proselytes that were imployed by Solomon in the building of the Temple and having lived long amongst the children of Judah were now reckoned amongst them Vers 61. Which took a wife of the daughters of Barzillai the Gileadite and was called after their name Some conceive that Barzillai was a priest and these priests that married the daughters and heirs of the family were therefore called by that name but because they could not prove their genealogie were put from the priesthood Others conceive that these priests marrying into the noble family of Barzillai disregarding the honour of the priesthood because in the captivity where they were not imployed as priests in offering up sacrifices they had neither any profit nor honour by being priests did therefore chuse to be called after the family of their wives but now being returned to Judea and the priesthood growing into fame and request again these degenerate priests would fain have taken place among the priests of the Lord but not being now able to prove their genealogie they were amongst others put from the priesthood Vers 63. And the Tirshatha said unto them that they should not eat c. Tirshatha is a name of office as the commissary the governour or deputy of the king It is elsewhere given to Nehemiah Neh. 8.9 And Nehemiah which is the Tirshatha and therefore some think that this catalogue was taken by Nehemiah though it be set down here but because Nehemiah came out of Babylon so long after the Jewes came first thence therefore it is rather here meant of Zerubbabel who was now chief governour called also Sheshbazzar chap. 1.8 and whereas it is here said that these priests that could not prove their genealogie should not eat of the most holy things till there stood up a priest with Urim and with Thummim hereby it is manifest that the Urim and Thummim was either lost or burnt together with many other things when the Chaldees took Jerusalem and indeed however Zerubbabel hoped as it seemes by these words that they might by the providence of God he had again yet they were never found again the Lord thereby teaching the Church that the ceremonies were going and the Messias coming that salvation was not to be placed in the ordinances of Moses but that they were shortly to expect the true Urim and Thummim Christ Jesus the high priest of their profession Vers 64. The whole congregation together was fourty and two thousand three hundred and threescore That is both of those of Judah and Benjamin of whom the particular numbers are before punctually expressed and those of the other ten tribes who are not here mentioned If we summe up the particular numbers before set down they all amount but to twenty nine thousand eight hundred and eighteen which is above twelve thousand lesse then the totall summe here expressed and these no doubt were those of the other ten tribes that returned with their brethren of Judah and Benjamin 1. Chron. 9.3 And in Jerusalem dwelt of the children of Judah and of the children of Benjamin and of the children of Ephraim and Manasseh we no where reade of so many that were carryed into Babylon but it seems they multiplyed greatly in Babylon as formerly in Egypt Vers 65. And there were among them two hundred singing-men and singing-women These were such as were imployed amongst them in singing at their weddings and funerals and such other solemnities 2. Chron. 35.25 in Nehemiah 7.67 it is said there were of these two hundred forty five but for this see the note above vers 6. Vers 68. When they came to the house of the Lord which is at Jerusalem c. That is to the place where the Temple had stood Vers 70. So the priests and the Levites and some of the people c. That is some of the people dwelt in the cities to the priests and Levites assigned for their habitation CHAP. III. Vers 1. ANd when the seventh moneth was come c. That is when the seventh moneth approached for they began to offer burnt offerings on the first day of the moneth vers 6. From the first day of the seventh moneth began they to offer burnt offerings unto the Lord c. because there were many festivals by the law appointed to be kept on this moneth which were the first after their return out of Babylon to wit the feast of trumpets on the first day Levit. 23.24 the feast of expiation or day of attonement on the tenth day Levit. 23.27 and the feast of Tabernacles on the fifteenth day Levit. 23.34 and besides the first feast