feast daies they might doe such worke as pertained to the dressing 〈◊〉 meat and drink Exod. 12. 16. but â—n the Sabbâ—â—â— and day of Atonement they might not doe any such Ex. 16. 23. Lev. 16. 29. See after on v. 7. The Hebrewes say The ceasing from work on the seveâ—e day is commanded Exod. 34. 21. and who so doth 〈◊〉 therein disanulleth a commandement and trans 〈…〉 seth against a prohibition Exod. 20. 10. And if 〈…〉 work willingly presumptuously he is guilty of 〈◊〉 off and if there be witnesses and proofe of it he is to â—â—stoned And if he doe it ignorantly hee is bound to bring the Sin-offring appointed of God Lev. 4. Maiâ—â—â—â— 1. treat of the Sabbath c. 1. s. 1. to Iâ—hovah â—o his honour and service not to any work w 〈…〉 pleasure of our owne Esay 58. 13. Therefore also moe sacrifices were to be offeâ—ed on the Sabbath then on other daies Num. 28. 3. 9. 10. The Chaâ—dee translateth before the Lord. your dwellings the other feasts were especially to bee kept before the Sanctuarie of the Lord whither all the men of Israel were to assemble Ex. 23. 14. 17. Deut. 16. 〈◊〉 6. 16. but the Sabbaths were to be sanctified in all places where they dwelt in the Synagogue 〈…〉 in every citie Act. 15. 21. V. 4. convocations of holinesse the Gr. translateth Feasts to the Lord called holy that is holy by calling orproclamation Hereupon the Hebr. say As we are commanded in honour the Sabbath and delight 〈◊〉 so all good dayes that is festivities as it is 〈◊〉 in Esay 58. 13. THE HOLIE day OF THE LORD HONOVRABLE and of all good d 〈…〉 is said a CONVOCATION OF HOLINES Maimony tom 1. in Iem toâ— ch 6. sect 16. V. 5. first moneth called Abib and Nisan which was made the first upon their comming out of Egypt see Exod. 12 2. and 13. 3. 4. So in Taâ—gâ—m lonathan it is here said In the moneth of N 〈…〉 〈◊〉 the 14. day c. the two evenings that is in the afternoone as is opened on Exod. 72. 6. So all the forenoone of the fourteenth day of Abib the day wherein they killed the Paschal lambes was 〈…〉 full to worke in at noone they left off and begâ—â— their rest The Hebrew canons say It is 〈…〉 full to doe worke on the evenings of the festivall days from the time of the evening sacrifice and 〈◊〉 even as on the evenings of the Sabbaths And 〈◊〉 so doth worke in them shall never see a signe of 〈◊〉 sing And he is to be reâ—â—ked â—nd mâ—â—e to 〈◊〉 by force though he is not for it to bee 〈◊〉 〈◊〉 excommunicated except in the evening 〈…〉 over after mid-day for who so dâ—th work 〈…〉 ter mid-day is to bee scoâ—rged or excomm 〈…〉 â—ith the Niâ—dâ—i if he be not scourged For the fourteenth day of Nisan or Aâ—iâ— is not like the other e 〈…〉 of festivall dayes because in it are the feast and the killing of the sacrifice In the 14 of Nisan it is 〈◊〉 unlawfull to doe worke save after the midst of the day and forward for that is the time of killing the sacrifice Mâ—imâ—ny in Iom tob chap. 8. sect 17. 18. the Passeover Targum Ionathan explaineth it the time of killing the Passeover to the name of the Lord. The Passeover was a yeerely feast in remembrance of their deliverance out of Egypt when God passed over the houses of Israel and killed not their first borne see Exod. 12. It figured our redemption by Christ who is our Passeover or Paschal lambe sacrificed for us in remembrance wherof we are commanded also spiritually to keepe the feast with the unlevened-cakes of sincerity and truth 1 Cor. 5. 7. 8. Vers. 6. of unlevened-cakes a feast adjoyned to the Passeover Exod. 12. 15. and 13. 6. the rites hereof are opened there the sacrifices peculiar to this feast are set downe in Num. 28. 19. 25. The signification was to teach us holinesse of life from the time of our redemption unto the end of our dayes which seven dayes mystically figured as is shewed on Exod. 12. 15. Chazkuni on Levit. 23. saith The evening of the first good day and that might is called the Passeover according as they imploy themselves about the oblation which is called the Passeover But the residue of the feast from the first night and forwâ—rd is called the feast of unlevened cakes Verse 7. servile worke Hebr. worke of service or of seâ—vilenesse or laborious as ploughing sowing weaving or any the like but worke about meat or drinke which they should use the same day might be done Exod. 12. 16. And the like law was for all other festivall dayes vers 8. 21. 25. 35. 36. save on atonement day verse 28. then no worke might be done So besides the Sabbath which was every seventh day there were seven holy dayes in the yeere in sixe whereof they might doe no servile worke and in the seventh no worke at all Those sixe were the first and the seventh of the feast of unlevened cakes the day of Pentecost or of first fruits verse 17. 21. the first day of the seventh moneth which was the feast of Blowing trumpets verse 24. 25. and the first and eight day of the feast of Boothes verse 35. 36. The seventh was Atonement or expiation day wherein they might doe no worke at all verse 28. Ofthese the Hebrewes give these rules The sixe dayes wherein the Scripture forbiddeth worke which are the first and seventh of the Passâ—over the first and eight of the feast of Boâ—thes the day of the feast of Weekes or Pentecost and the first day of the seventh moneth are called good dayes and the kesting is alike in them all for it is unlawfull to doe 〈◊〉 servile worke in them save the worke which is needfull about food Exod. 12. 16. Who so resteth from servile worke in them observeth a commandement and who so doth in any of them worke which is not necessary for food as if he build up or pull downe or weave or the like he breaketh a commandement and transgresseth against this prohibition YE SHALL NOT DOE Aâ—â— SERVILE WORKE and if he doe and there be witnesses and evident proofe hee is by the law to be beaten But for working on the Sabbath hee is to be stoned to death Num. 15. 32. 35. All worke needfull about meat is lawfull as killing of beasts and baking of bread and kneading of dough and the like But such workes as may be done in the evening of a feast day they doe not on the feast day as they may not reape nor thresh nor winow nor grinde the corne or the like For all these and such like may be done on the evening of the feast and there is thereby no corruption or minishing of the tast But they knead and bake and kill and boile or rost on the feast day because if they doe these on the evening there is thereby corruption or
Abrahams brother And his concubine whose name was Reumah even she also did beare Tebach and Gacham and Tachash and Maacah Annotations THings Hebr. words that is things spoken of so in vers 20. See the notes on Gen. 15. 1. tempt that is try or prove The originall word hath the signification of lifting up as for a signe or essaying of some high thing And God tempteth men when he requireth some great or high experiment of their faith love and obedience as here and in Exod. 15. 25. 26. Deut. 8. 2. and 13. 3. But tentation often signifieth a soliciting and provoking to evill which Satan doth Mat. 4. 1. 3. and mans owne corruption Iam. 1. 14. In which sense God tempteth no man Iam. 1. 13. for it alwayes tendeth to evill but God tempteth us to doe us good at the end Deut. 8. 26. 1 Cor. 10. 13. And this is spoken of God after the manner of men for hee both knoweth long before what is in man and what himselfe will doe Psal. 139. 2 Iohn 2. 25. and 6. 6. Vers. 2. onely son Paul calleth him onely begotten son Heb. 11. 17. for he had no other of Sarah the freewoman also Ismael of Hagar was cast out of his house Gen. 21. 14. Isaak who was particularly designed for the hope of all Abrahams seed to be called in him Gen. 21. 12. which speciall point the Apostle observeth in this tentation Heb. 11. 18. So Abrahams obedience was tryed in offering his son and his faith in offring him concerning whom he had received the promise Morijah the Greeke calleth it the high land for it was a mountainy country and this high mount was seene far off vers 4. The Chaldee nameth it of the service of God there now performed and after increased for upon this mount Morijah did Solomon build the Temple for Gods worship 2 Chron. 3. 1. And by the Iewes tradition here Adam and Noe sacrificed and served God see the notes on Gen. 8. 20. and 4. 3. burnt offering Hebr. an ascension so called because it went all up in fire burned upon the Altar See Gen. 8. 20. Levit. 1. Vers. 3. rose early so it seemeth this was spoken to Abraham in the night and here his ready obedience is commended as on the contrary the like hast is noted of Balaam for evill hastning to curse Abrahams children which God forbad Numbers 22. 21. Vers. 4. the third day As the number seven is of speciall use in Scripture because of the Sabbath day Gen. 2. 2. so three is a mysticall number because of Christs rising from the dead the third day Mat. 17. 23. 1 Cor. 15. 4. as he was crucified at the third houre of the day Marke 15. 25 and Isaak as he was a figure of Christ in being the onely son of his father and not spared but offered for a sacrifice Rom. 8. 32. so in sundry particulars as this third day in which Christ also was to be perfected Luke 13. 32. and the carying of the wood vers 6. as Christ did the tree whereon he dyed Ioh. 19. 17 the binding of Isaak vers 9. as Christ was bound Mat. 27. 2. and in other like he was a figure of the Lambe of God sacrificed for the sinnes of the world So Moses craved leave for three dayes journey into the wildernesse for to sacrifice Exod. 5. 3. and three dayes they went therein ere they found water to drinke Exod. 15. 22. and three dayes iourney the Arke of the Lords covenant went before them to search out a resting place for them Num. 10. 33. Against the third day the people were to be ready to receive Gods Law Exod. 19. 11. and after three dayes to passe over Iordan into Canaan Ios. 1. 11. The third day Ester put on the apparell of the kingdome Est. 5. 1. and in that day Ezekiah went up to the Lords house recovered as from death 2 King 20. 5. and that day is it wherin the Prophet saith God will raise us up and wee shall live in his sight Hos. 6. 2. And in the third day as well as in the seventh the uncleane person was to purifie himselfe Num. 19. 12. with many other the like memorable things which the Scriptures speak of the third day not without mystery See Gen. 40. 12. 13. and 42. 17. 18. Ion. 1. 17. Ios. 2. 16. Vnto which we may adde a Iewes testimony in Breshith rabba commenting upon this place that there are many a three dayes in the holy Scripture of which one is the resurrection of the Messias Vers. 5. bow downe or worship to weet God for in praying unto or serving God they used to bow their bodies in signe of reverence and honor and sometime to kneele sometime to bend downe the head sometime to prostrate themselves or fall on their faces See these gestures distinguished in the annotations on Exod. 4. 31. we will returne Abraham in faith obeying God did account that God was able to raise up Isaak even from the dead Heb. 11. 19. therefore he thus spake and prophesied of his returne with himselfe when he went to kill him Vers. 6. upon Isaak so Christ bare the wood whereon himselfe dyed Iohn 19. 17. and all good Christians are to beare their crosse and follow him Luke 14. 27. And the sacrifice being to be burned to ashes it was no small quantity of wood that would suffice hereunto by which also appeareth that Isaak was not now a child but a man growne Iosephus maketh him 25. yeere old others 33. Vers. 7. the lambe or kid The Hebrew word signifieth either yong sheepe or goat Exod. 12. 5. Deut. 14. 4. the Greeke translateth it sheepe Vers. 8. provide him or see for himselfe So Abraham imparted not the whole matter to Isaak till he came to the place of execution but stayed him upon the prouidence of God Vnto this faith and promise of Abraham God answered in performance verse 13. and upon this divine providence the place had the name verse 14. Vers. 9. altar to sanctifie the sacrifice Mat. 23. 19. See Gen. 8. 20. bound Isaak whose faith and obedience herein was also admirable that hee neither in deed nor word resisted his father Abraham there being none but they two but meekly suffred himselfe to bee bound and layd on the altar as a lambe to bee slaine being also herein a type of Christ in his meeke and patient sufferings Mark 15. 1. Act. 8. 32. Phil. 2. 8. and of all Christians the children of promise who are to present their bodies a living sacrifice holy acceptable to God which is their reasonable service Rom. 12. 1. The Iewes yearely feast upon the first of Tizri or Septēber called the memoriall of blowing of trumpets Levit. 23. 24. they named also The binding of Isaak in remembrance of this action Vers. 10. to kill his sonne By faith Abraham when he was tempted offred up Isaak and he that had received the promises offred up his onely begotten sonne of whom it was said
rumpe c. Of these rites see the notes on Leviticus 3. 4. 9. c. for the same order in most things waâ— for all these sacrifices Whether it were a 〈…〉 fest Trespass-offring or a doubtfull Trespass-offring â—ee killed it and sprinkled the blood as is before declared And flayed it and tooke out the inwards and salted them and strowed them on the fire upon the altar And if he would bring them in a vessell he might and the residue of the flesh was eaten by the males of the Priests in the court as the sin-offring Maimony treat of offring the sacrifices ch 9. s. 1. V. 4. which is upon or and that which is upon the flanks in Gr. upon the thighes it was a distinct thing from the former see the notes on Lev. 3. 4. A like phrase is in Psal. 133. 3. the dew of Hermon which descendeth that is and the dew which descendeth 〈◊〉 〈◊〉 mountaines of Sion V. 〈◊〉 Fire-offring in Chaldee an oblation and the G 〈…〉 deth a smell of sweet saâ—our V. 〈◊〉 of the Burnt-offring and so of other like offrings Touching this point the Heb canons say All 〈◊〉 of the most holy things were the Priests 〈◊〉 they were sacrifices of the congregation or sacrifices of particular persons But the skins of the leight holy things were the owners And every Burnt-offring whose flesh was not meet to bee offred on the altar the Priest had no right to the skin thereof All the most holy things unto which pollution hapneth before they be flayed their skins belong not to the priests if after they be flayed the priests have their skins And all the skins the men of custodie which serve in their course doe divide them among them from sabbath evening to Sabbath evening He that taketh his burnt-offring for the maintenance of the Sanctuary likewise he that sanctifieth his goods if there be males among them whose right is to be offred for Burnt offrings the Priests have not their skins for it is written THE PRIEST THAT OFFRETH A MANS BVRNT-OFFRING particularly distinguishing it from the burnt-offrings of the Sanctuary But those skins are sold and fall to the reparation of the Sanctuary Whether it bee man or woman stranger or servant the skins of their sacrifices are the Priests hee saith not A mans burnt-offring but to except the sanctuaries Maim treaâ— of offring the sacrif c. 5. s. 19. 20. 21. This ordinance compared with the coats of skin wherewith God clothed our naked first parents Gen. 3. 21. and with the goats skins wherwith Iakobs hands were covered when hee got the blessing Gen. 27. 16. may lead us to the gift of God in bestowing upon us Christ and his righteousnesse to be clothed with him by faith and sanctification partaking of his death and sufferings Rom. 13. 13. 14. Phil. 3. 9. 10. V. 9. the pan or the flat plate Of these see the notes on Lev. 2. 5. 6. 7. for the Priest or the priests even his that offreth it The scripture thus speaketh as the Hebrew doctors observe of this and the other sacrifices to teach that the Priest who is meet for to serve hee hath his part in them to eate the same And he that is not fit at the houre of the offring as one that is uncleane he hath no part to eat although he be purified at evening But in this matter of parting all is for those that offer in the same day And they all have their parts in all thâ— holy things of the sanctuary one as much as an other Maimony treat of offring the sacrifice chap. 10. Sect. 14. This figured our thankfulnesse unto God for his graces which wee should use and imploy unto his honour communicating unto them that teach us the word in all good things Gal. 6. 6. 1 Cor. 9. 7 11. Vers. 10. dry that is not mingled with oile as the Greeke translateth Such were the Meat-offrings of the sinner and the like see Levit. 5. 11. one as another Hebr. man as his brother that is every man alike as the Greeke explaineth it From this word man The Hebrew doctors say A childe hath not a share no not in the light holy things although it be lawfull for him to eat even of the most holy things Likewise a woman or one that is both man and woman have no share in the holy things of the sanctuarie at all for it is said MAN AS HIS BROTHER But hee that hath a blemish whether continuall or transitory whether he be borne with his blemish or is unblemished and yet disabled hee hath a share and eateth as it is written The bread of his God even of the most holy and of the holy shall he eat Lev. 21. 22. He also that is meet to eat But if he be unclean he hath no portion to eat at evening And the high Priest eateth not by share but taketh what he pleaseth Maimony treat of offring the sacrifice chap. 10. Sect. 17. c. Vers. 12. for Confession or for thanksgiving the Greeke translateth it for Praise and the sacrifice of praise with confessing to Gods naâ—â—e is mentioned by the Apostle Heb. 13. 15. alluding to this law See before in Levit. 3. This Confession the Hebrews as Sol. Iarchi on this place say was for mercies and deliverances received from God as by them that goe downe into the sea or that travel through the deserts or have beene prisoners or sicke and recovered for such are bound to make confession as it is written Let them confesse unto the LORD his mercie c. and let them sacrifice the sacrifice of Confession Psalme 107. 4. 10. 17. 21. 22. 23. c. If for any of these a man hath vowed Peace-offrings with these Peace-offrings of Confession he is bound to bring the bread here spoken of and they are not to be eaten but that day and that night with the sacrifice Maim in trea of offring the sacrifices c. 9. s. 3. c. sheweth that there were foure sorts of Peace-offrings One the Peace-offrings of the congregation three the Peace-offrings of particular persons The peace-offrings of the congregatioÌ„ they were killed their blood sprinkled as is before declared TheÌ„ they were flayed their inwards taken out with the fat salted burnt on the altar And the remainder was eaten by the males of the Priests in the court as the Sin-offring and as the Trespasse-offring for they were most holy The Peace offrings of particular men were of three sorts The one was Peace-offrings brought without bread as the Peace-offrings of the Chagigah or Passeover Deut. â—6 and Pentecost or feast of weekes these are called simply Peace-offrings The second sort was brought with bread for a vow or for a voluntary-offring this is called Confession or Thanksgiving and the bread thereof is called the bread of the Confession The third sort was that which the Nazirite offred in the day of the accomplishment of his Naziriteship this was also brought with bread and
of his flesh of his family shall redeeme him or if his hand hath attained then he shall redeeme himselfe And he shall count with him that bought him from the yeere that he was sold to him unto the yeere of Iubile and the money of his sale shall be according to the number of yeeres as the daies of an hired servant shall he be with him If there be yet many of the yeeres according unto them shall he restore his redemption out of the money that he was bought for And if there remaine but a few of the yeeres unto the yeere of Iubile when hee hath counted with him according to his yeeres hee shall restore his redemption As an hired servant of the yeere by the yeere shall he be with him he shall not rule over him with rigour before thine eyes And if he bee not redeemed by these then he shall goe-out in the yeere of Iubile hee and his sonnes with him For unto mee the sons of Israel are servants they are my servants whom I brought-forth out of the land of Egypt I am Iehovah your God Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These letters signifie the beginning of the two and thirtieth section or lecture of the Law see Gen. 6. 9. IN mount Sinai or by the mount that is in the plaine about it where Israel camped still Numb 10. 11. 12. So Manasses is sayd to bee buried in his house 2 Chro. 33. 20. when it was but in the garden of his house 2 King 21. 18. And here God beginneth to teach his people the profession and practise of their obedience unto him in their land and possessions sanctified by the Sabbaths Iubilees Which were a shadow of things to come but the body is of Christ Coloss. 2. 17. 12. Therefore these were the ordinances of mount Sinai which brought forth children unto bondage but wee are come unto mount Sion where the Lambe Christ standeth with his 144. thousand that have his Fathers name written in their foreheads and by faith doe enter into his rest Gal. 4. 25. Rev. 14. 1. Heb. 12. 22. and 4. 3. Vers. 2. rest or keepe sabbath a Sabbath or a rest the Chaldee calleth it a release or remission which word Moses useth in Deut. 15. 1. This Law tooke place when they had possession of the land which was conquered by Iosua in 7. yeeres so the eight yeere after Moses death was the first to be reckned towards the Sabbath yeere and yeere of Iubile as appeareth by Ios. 14. 1. 2. 7. 10. c. For Caleb was 40. yeeres old when hee was sent to veiw the land in the second yeere after their comming out of Egypt Numb 13. Deut. 1. and they were 38. yeers under Moses in the wildernes Deut. 2. 14. and when Caleb was 85. yeeres old the land was given them for inheritance Ios. 14. 7. 10. that in the 8. yeere of Iosua they beganne the count and the seventh yeere after was the first Sabbath yeere and the fiftieth yeere after the first Iubile V. 3. the revenue or income that is the fruit as the Greeke translateth And under these principalls all other worke belonging to husbandry is implied V. 4. Sabbath of sabbatisme that is of rest which two words signifie an exact rest as is noted on Exodus 16. 23. unto the land which should have rest every seventh yeere from being ploughed digged dounged or manured from being reaped or mo 〈…〉 en or the like As the Sabbath day wherein men rested was to teach Israel that they themselves were the Lords so the Sabbath yeere was to teach that the land was the Lords therefore he addeth a Sabbath unto Iehovah meaning unto his honour and in signe of homage unto him which the Chaldee translateth a release before the Lord. The Sabbath day was a rest from their labours laid upon man for sinne Gen. 3. 19. the Sabbath yeere was a rest for the ground which for mans sin God had cursed Gen. 3. 17. In this yeer at the feast of boothes there was a solemn reading of Gods Law before all Israel Deut 31. 10. 13. and at the end of this yeer a release of debts Deut. 15. 1. 2. c. It was a figure of the Sabbath or rest which Christ was to give unto his Church of the understanding which they should have in his Law and the remission of their sins which were their debts Mat. 6. 12. Luk. 11. 4. when the time of grace the acceptable yeere of the Lord should be proclaimed Esay 61. 1. 2. Luke 4. 18. 19. c. 1 Cor. 6. 2. Thus every seventh yeere was for them to meditate of and in faith to expect Christ who is the true Noe that giveth us comfort and rest from our worke and from the sorrow of our hands because of the ground which the Lord hath cursed Genesis 5. 29. prune or cut thy vineyard meaning the superfluous branches of the vines which the husbandman cutteth off to make the trees more fruitfull Therefore to signifie that God would leave the vine of his Church wast he saith it shal not be pruned Esa. 5. 6. And under these all other worke of husbandry is forbidden The Hebrew canons shew it thus It is commanded to rest from tilling of the land and dressing of trees in the seventh yeere Lev. 25. And who so doth worke of tillage of land or trees in that yeere be frusâ—ateth a commandement and transgresseth against a prohibition Lev. 25. 4. They may not plant in the seventh yeere though they bee trees that beare no fruit nor cut off kâ—â—bs from the trees nor brush off withered lea 〈…〉 boughes nor binde up the branches nor make a sm 〈…〉 under them to kill the wormes nor cover the plaâ—â—â— with any thing whrein dung is that the fowles might not eat them when they are tendor nor cover the 〈◊〉 fruits c and so all other culture or husbanaing oâ— trees For sowing or pruning or reaping or gatharing fruits this yeere a man was to be beaten whether they were the fruits of the vineyard or of other trees for other works not expressed in the Law he was not beaten but chastised or scourged He that pla 〈…〉 in the seventh yeere either of ignorance or presum 〈…〉 ously that which he planted was plucked-up-by the roots He that ploughed or dounged his ground in the seventh yeere that it might be the fitter to sow wheâ— the seventh yeere was out they amearsed him he might not sow it at the going out of the seventh yeere If he removed thorns or gathered out stones to fit it against the seventh yeere went out for asmuch as he 〈◊〉 that which was not lawfull he was amearsed but â—ee might sow it at the going out of the yeere c. Maimony tom 3. in Iobel or treat of the Intermission 〈◊〉 Iubile chap. 1. The outward rest of Israel from these laborious works figured a better rest which all the people of God should have by Christ ceasing from
supplications for grace Iehovah is my strength and my shield in him my heart trusted and I was holpen and my heart sheweth gladsomenesse and with my song will I confesse him Iehovah is a strength to them and he is the strong sort of the salvations of his Anointed Save thou thy people and blesse thy inheritance and feed them and advance them even for ever Annotations CEase not c. that is cease not to speake unto and answer me be not silent as turned away from me so the like phrase meaneth Iob 13. 13. Ier. 38. 27. or cease not to speake for me as the phrase also importeth 1 Sam. 7. 8. and so by the Rocke fore-mentioned he may meane Christ 1 Cor. 10. 4. who is our Advocate with the Father 1 Ioh. 2. 1. And to be silent or still is not in words only but deeds as in Iudg. 18. 9. 1 King 22. 3. Vers. 2. oracle of thy holinesse thy holy oracle The inmost and most holy place of the Temple was thus named 1 King 6. 5 16 19 20. called the Holy of Holies 1 King 8. 6. and that which one Prophet calleth the Oracle 2 King 6. 23. another calleth the house of the Holy of holies 2 Chron. 3. 10. The Hebrew Debir hath the signification of Speaking for from the most holy place God spake to his people Num. 7. 89. The Apostle seemeth to expresse it by that which is within the veile Hebr. 6. 19. Vers. 3. Draw me not to wit unto death that is destroy me not So drawing is used Ezek. 32. 20. Job 21 33. and 24. 20. an example whereof see in Sisera Jud. 4. 7. Vers. 4. the evill of their practises This hath reference to the curse denounced against sinners Deut. 28. 20. Vers. 5. not discreetly attend or consider so as to discerne and understand them The like sinne is blamed Isa. 5. 12. breake them downe or destroy opposed to building up or edifying and applied figuratively to men so Ier. 1. 10. and 42. 10. 2 Cor. 13. 10. build that is conserve exalt prosper them See the like phrase Iob 22. 23. Mal. 3. 15. Ier. 12. 16. Vers. 8. strength to them or to him as Psal. 2. 3. meaning his people as the Greeke expresseth and his anointed King both which follow Or Iehovah strength is his that is kingdome and power belong to him the strong fort or fortification The former word strength is in Hebrew Gâ—â—oz and this strong fort Maghnoz by addition of a letter adding to the force of the signification And this is often used for a fortification or strong defenced place Dan. 11. 10. Judg. 6. 26. of the salvations of his anointed or of the deliverances the victories of his anointed that is of me his anointed King This sentence may also be turned thus and the strong fort of salvations his Anointed Christ is meaning that the Christ of God is the saving strength of his people The last word He is often put for Is sometime in the Hebrew text it selfe as is noted in Psal. 16. 3. Vers. 9. inheritance that is people or Church Deut. 4. 20. and 32 9. Psal. 33. 12. and 94. 5. 1 Pet. 5. 3. Sometime it is the land where they dwelt Psal. 79. 1. advance them or beare them up releeve them The word is used for advancing to honour Est. 3. 1. and 9. 3. and for bearing up supporting helping as 1 King 9. 11. Esr. 1. 4. and 8. 36. PSAL. XXIX David exhorteth Princes to give glory to God 3 The marvellous effects of the Lords Voice 10 His providence at the Floud 11 and protection of his people A Psalme of David GIve ye to Iehovah sons of the mighties give yee to Iehovah glory and strength Give yee to Iehovah the glory of his Name bow downe your selves to Iehovah in the comely honour of the Sanctuary The voice of Iehovah is upon the waters the God of glory thundereth Iehovah upon many waters The voice of Iehovah is with able power the voice of Iehovah with comely honour The voice of Iehovah breaketh the Cedars and Iehovah breaketh asunder the Cedars of Lebanon And hee maketh them leape like a calfe Lebanon and Shirjon like a young Vnicorne The voice of Iehovah striketh flames of fire The voice of Iehovah maketh the wildernesse to tremble Iehovah maketh the wildernesse of Kadesh to tremble The voice of Iehovah maketh the Hindes tremblingly to travell and maketh bare the forests and in his Palace every one faith glory Iehovah sate at the Floud and Iehovah shal sit King for ever Iehovah will give strength to his people Iehovah will blesse his people with peace Annotations A Psalme of David The Greeke addeth to this title Exodiou skenes that is of the solemne assemblie of thâ— Taberâ—â—cle or Booth for the solemne assembly at the Feast of Tabernacles mentioned in Levit. 23. 36 called in Hebrew Ghnat sâ—reth is there and in other places translated in Greeke Exodâ—on so this title intimateth that this Psalme was sung at the feast of Tabernacles And so Maimony in Misneh tom 3. in Tamidin chap. 10. sect 11. saith that every day of the daies of that feast they said a peculiar song for the addition of the day and in the first of the working daies of the solemne feast they said Psalm 29. Give ye unto the LORD sonnes of the mighties c. Sonnes of the mighties that is ye mighty men or potentates So Psal. 89. 7. The Chaldee referreth it to the company of Angels strength or strong praise See Psal. 8. 3. and 1 Tim. 6. 16. Vers. 2. honour of the Sanctuary that is the honourable Sanctuary as the Greeke explaineth it in his holy court or with honour of sanctuy that is with holy honour So Psal. 96. 9. 1 Chron. 16. 29. This phrase is sometime used of Gods holy Majestie 2 Chron. 20. 21. Vers. 3. The voice that is the thunder as Exod. 20. 18. called Gods voice Exod. 9. 28 29. Yet voices and thundrings are sometimes distinct as Revel 4. 5. and 8. 5. and 11. 19. and 16. 18. This word voice is generally used for all noise or sound 2. King 7. 6. 1 Cor. 14. 10. upon the waters which are above the firmament Genâ— 7. where the thunder is heard So waters meane watry clouds in Psalm 18. 12. Or above the waters that is a louder voice than the roaring of the waters whereof see Ezek. 1. 24. and 43. 2. Rev. 1. 15. and 14. 2. and 19. 6. Gods voice shaketh heavens and earth Hebr. 12. 26. Iehovah upon that is thundereth upon or his voice is above many waters Vers. 5. Cedars of Lebanon The Cedar is a tree tall strong and durable and for the drinesse of it the timber rotteth not They are called Cedars of God Psal. 80. 11. and by him planted Psal. 104. 16. Lebanon is a mountaine in Canaan high pleasant and fruitfull full of Cedars and other trees the glory of that mount 2 Chron. 2. 8. Song 3. 9. and 5. 15. Isa.
Iosephs good affection and godlinesse And this was one occasion which his brethren tooke to hate him So Christ was hated of the world for testifying that the workes thereof were evill Ioh. 7. 7. Vers. 3. of old-age unto him that is of his old-age borne when his father was old so Gen. 44. 20. The Chaldee applieth this old age to Iosephs manners saying he was a wise sonne unto him And others say was not Benjamin also a sonne of old age But because Iakob saw by the spirit of prophesie that Ioseph should reigne therefore he loved him above all his sonnes Pirkei R. Eliez ch 38. many colours Hebr. passim that is varieties and so the Greeke hath poikilon various or manifold to weer in threeds and colour an embroydered coat such kings daughters used to weare 2 Sam. 13. 18. Such God spiritually clotheth his Church withall Psal. 45. 14. 15. Ezek. 16 10. 13. and thereby is signified the varietie of wisedome and manifold graces given to his people Ephes. 3. 10. 1 Pet. 4. 10. Song 1. 9. 10. And Christ had such above his fellowes Psal. 45. 8. Heb. 1. 9. Vers. 4. with peace or unto peacé that is peaceably gently lovingly for of the abundance of the heart the mouth speaketh Matth. 12. 34. The Greeke translateth no peaceable thing Vers. 5. dreamed by such meanes God used of old to shew unto men what he was about to doe Gen. 41. 25. Iocl 2. 28. Numb 12. 6. 1 King 3. 5. Such dreames were to bee regarded as oracles of God other have their deceits and vanities see Gen. 20. 3. And God sent dreames to his people sometime to comfort sometime to chasten and afflict the 〈…〉 Matt. 2. 19. 22. Iob 7. 13. 14. the more Hebr. they added yet to hate him So Christ and his disciples for declaring Gods word were hated of men as Ioh. 17. 14. I have given them thy word and the world hath hated them This storie of Ioseph is a patterne of afflictions which the godly suffer in this world for Christs sake and for the word of their testimony and it ministreth comforts to the distressed V. 7. binding Hebr. sheaving or sheaf-binding This being harvest worke and harvest usually signifying the latter time or end Psal. 126. 5. 6. Matt. 13. 39. Rev. 14. 15. God foreshewed not the present but future honour which Ioseph should have after many dayes of sorrow Also when his brethren went into Egypt for corne this dreame was fulfilled Gen. 42. 6. within or in the midst of a field compassed or stood-round about and this is a signe of honour to him that is compassed Therefore the testimoniall of Gods glorious presence usually is in the midst and others stand about Num. 2. 17. Rev. 4. 3. 4. So Exod. 18. 13. Ps. 7. 8. 142. 8. bowed downe or did obeysance as was fulfilled in Gen. 42. 6. Vers. 8. reigning reign that is in deed reigne so after in deed rule and in verse 10. in deed come They apply this dreame unto themselves as did also the Madianites Iudg. 7. 13. 14 which aggravated their sinne in resisting Gods manifested will Ioh. 15. 22. The manner of speaking is also a denyall shalt thou reign that is thou shalt not see Gen. 18. 17. Thus Moses and Christ himselfe were refused by their people Act. 7. 27. 35. Luk. 19. 14. Vers. 10. brethren Abrahams seed were likened to starres for multitude Gen. 22. 17. here Iakobs children are likened to starres for glory shining as lights in the world Phil. 2. 15. and in Dan. 8. 10. they are also the host of heaven Iakob and his wife are here the sunne and moone such honour God vouchsafeth to his contemned servants And Ioseph in this as in many other particulars may resemble Iesus at whose name all knees must bow Phil. 2. 10. Vers. 11. observed laid it to heart howsoever for the present he gave his sonne a light rebuke not fully perceiving the end of the thing Thus is it spoken also of Mary the mother of Christ Luke 2. 19. 51. Vers. 14. the peace that is the welfare or how they prosper as the Greeke explaineth it if they be well See Gen. 41. 16. As Ioseph here so Christ was sent to the lost sheepe of the house of Israel not onely to know but to procure their peace Matt. 15. 24. Luk. 19. 42. to Sechem which was about 60. English miles distant from Chebron There also was that great massacre committed a while before by Iakobs sonnes Gen. 34. The danger of the place might make Iakob more careful to inquire of their welfare V. 15. a man The Hebrew Doctors understand this of the Angel Gabriel called in Dan. 9. 21. the man Gabriel Pirket R. Eliez ch 38. but this is uncertain Vers. 16. seeking my brethren this setteth forth Iosephs care diligence So the Sonne of man came to seeke and save that which was lost Luk. 19. 10. Vers. 17. Dothan or Dothain for both waies it is written The Greeke calleth it Dothaim It was a place about 8. miles from Sechem In this towne was Elizeus the Prophet 2 King 6. 13. Vers. 18. craftily conspired or malignantly as the Greeke translation saith This word is also used in Psal. 105. 25. and Num. 25. 18. of the Egyptians and Madianites craftily plotting against the Israelites So the husbandmen conspired the death of the Sonne of God Luk. 20. 14. This is the heire come let us kill him Vers. 19. master of dreames this they speake in mockage the Greeke translateth it a dreamer The Hebrew phrase meaneth one that hath great skill in dreaming or a captaine dreamer as his brethren are after called masters of arrowes that is cunning archers for their malicious practises against him Gen. 49. 23. and a master of anger is an angry furious man Prov. 22. 24. and 29. 22. Vers. 20. one of the pits or some pit this setteth forth their inhumane cruelty that would kill their brother and not vouchsafe him honest buriall to which they next adde a lye to dissemble their murder and a contempt of the oracles of GOD which they sought and thought to defeat So running headlong together into a world of wickednesse envie carying them Acts 7. 9. Gen. 49. 23. Vers. 21. delivered him to weet in respect of death which they intended against him in soul that is so as to take away his life smite him dead A like phrase is in Ier. 40. 14. Deut. 19. 6 11. for which in Numb 35. 11. 15. is said to smite a soule so also in Levit. 24. 17. 18. where soule is put for the life of man or beast See Gen. 19. 17. Smiting is used for killing Gen. 4. 15. Vers. 22. that or to the end that The Greeke addeth sor he sought that he might deliver him It appeareth by Gen. 42. 22. that Ruben exhorted them to more then they would yeeld unto Vers. 23. stript Ioseph so Iesus also was stripped by the wicked Mat. 27. 28. Here Ioseph in the
Hebrew and behold but the word and sometime is redundant in that tongue as is observed on Gen. 36. 24. Vers. 10. as though or when it budded shot-up Hebrew ascended Vers. 12. they are that is they signifie three dayes So in Gen. 41. 26. Vers. 13. within three dayes which is explained vers 20. to be in the third day see a like phrase in Gen. 7. 4. and of the mysticall number three See Gen. 22. 4. lift up this phrase sometime signifieth to promote unto honour as Ier. 52. 31. sometime head is used for summe and it meaneth to take the summe or to reckon as Exod. 30. 12. which may also be intended here The Greeke translateth shal remember thy principality the Chaldee shal remember thee place or base seat meaning his office of butlership as the Greeke and Chaldee explaine it and is confirmed by verse 21. Vers. 14. this house this prison so the Greeke saith this hold Ioseph though patient in adversitie yet useth all good means to procure his liberty Vers. 15. stollen by stealth or indeed stollen Hebrew stealing stollen The Hebrews the land of Canaan wherein the children of Abraham dwelt who was called an Hebrue Gen. 14. 13. Thus Ioseph calleth it by faith in Gods promises In Zach. 2. 12. it is called the holy land dungeon or pit in Chaldee the house of prisoners Thus Ioseph pleadeth his innocency as Daniel also did Dan. 6. 22. and Paul Act. 24. 12. 13. 20. and 25. 10. 11. Vers. 16. saw this word the Greeke addeth I saw a dreame white or with holes for the Hebrew word signifieth both and may meane baskets made of white rods with holes as net-worke But the Greeke and Thargum Ierusalemy doe understand it of white bread or meats in them Vers. 19. lift-up or as the Greeke translateth it take away thine head in a contrary meaning to the former vers 13. but it may be understood of reckoning as before and putting this man out of the number of his officers a tree the Chaldee translateth it a Gallow tree or gybbet crosse such as that whereon Christ was crucified called sometime onely a tree as Act. 5. 30. and 10. 39. 1 Pet. 2. 24. After by the law such as dyed on tree had the curse of God upon them Deut. 21. 23 Vers. 20. a banquet Hebrew a drinking This custome to keepe banquets on birth dayes appeareth to be most ancient and it continued till Christs time on earth Mat. 14. 6. and so till this day lifted up the Chaldee translateth he remembred the head c. Vers. 22. hanged As Ioseph was in prison with these two malefactors and according to his word the one was restored to his former honour the other put to death so Christ was in the middest of two malefactors who one of them was restored to eternall life the other left to dye in his sinnes Luk. 23. 33. 39. 43 Vers. 23. forgat him which was both great unthankfulnesse and unto Ioseph a further exercise of faith and patience from the hand of God two yeares longer untill the time his word came Ps. 105. 19. So the scripture elsewhere taxeth forgetfulnesse of benefits and of the affliction of Ioseph Eccles 9. 15. 16. Amos 6. 6. CHAP. XLI 1 Pharaohs two dreames of seven kine and seven eares of corne 8 The wise men of Egypt could not interpret them 9 The Butler remembreth Ioseph and mentioneth him to Pharaoh 14 Who sendeth for Ioseph out of prison and propoundeth to him his dreames 25 Ioseph interpreteth them 29 Seven yeares of plenty are fore told and seven yeares of famine 33 Pharaoh is counselled to provide against the dearth 39 Ioseph is advanced to bee over Pharaohs house and over al the land of Egypt 45 He marieth Asenath 49 gathereth up much corne 50 begetteth two sons Manasses and Ephraim 54 The famine beginneth in Egypt and all lands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd it was at the end of two yeeres of dayes that Pharaoh dreamed and behold he was standing by the river And behold there came-up out of the river seven kine faire in sight and fat in flesh and they fed in a medow And behold seven other kine came-up after them out of the river ill in sight and leane in flesh and they stood by the other kine upon the brinke of the river And the kine that were ill in sight and leane in flesh did eat-up the seven kine that were faire in sight and fat and Pharaoh awoke And he slept and dreamed the second-time and behold seven eares of-corn came-up in one stalke fat and good And behold seven eares of corn thinn blasted with the east-wind sprang-up after them And the thinn eares swallowed-up the seven fat and full eares and Pharaoh awoke and behold it was a dreame And it was in the morning that his spirit was striken-amazed and he sent and called all the magicians of Egypt and all the wise men thereof and Pharaoh told them his dreame and there was no interpreter of them to Pharaoh And the chiefe of the butlers spake to Pharaoh saying I doe remember this day my sinnes Pharaoh was wroth with his servants and committed me into ward in the house of the Provost Marshall both mee the chiefe of the bakers And wee dreamed a dreame in one night I and he we dreamed each man according to the interpretatiō of his dreame And there was there with us a yong man an Hebrew servant to the Provost Marshall and we told him and hee interpreted to us our dreams to each man according to his dreame did he interpret And it was as he interpreted to us so it was me he restored unto my place and him he hanged And Pharaoh sent and called Ioseph and they brought him hastily out of the dungeon and he shaved himselfe changed his garments and came-in unto Pharaoh And Pharaoh said unto Ioseph I have dreamed a dreame and there is no interpreter of it and I doe heare say of thee thou wilt heare a dreame to interpret it And Ioseph answered Pharaoh saying It is not in mee God will answer the peace of Pharaoh And Pharaoh spake unto Ioseph In my dreame behold I was standing upon the brinke of the riuer And behold there came-up out of the river seven kine fat in flesh and faire in forme and they fed in a medow And behold seven other kine came-up after them poore and very ill in forme and lean in flesh I have not seene their like in all the land of Egypt for evilnesse And the leane and evill kine did eate up the first seven fat kine And they came into the inward-parts of them and it was not knowne that they were come into their inward-parts and their sight was evill as at the beginning and I awoke And I saw in my dreame and behold seven eares of-corne came-up in one stalke full good And behold seven eares of corne withered thinn blasted with an east-wind sprung up after them And the thinn ears
Drawen-out What name his parents had given him before is not recorded I drew Hebrew Masithi of this the childe had his name and it is not used againe in Scripture but in Davids case who saith of God he drew me out of many waters Psal. 18. 17. waters signifying troubles Vers. 11. growen great both in yeeres and in authoritie being full sorty yeeres old and mightie in words and in deeds Act. 7. 23. 22. There fore In those dayes may hee read After those daies as in verse 23. went-out it came into his heart to visit his brethren the sons of Israel Act. 7. 23. and hee after this renounced his honours and pleasures in Pharaohs Court and associated him-selfe to Gods afflicted people for by faith heerefused to bee called the sonne of Pharaohs daughter chosing rather to to suffer affliction with the people of God then to injoy the pleasures of sinne for a season esteeming the reproach of Christe greater riches then the treasures in Egypt for he had respect unto the recompense of the reward Heb. 11. 24. 25. 26. saw their 〈◊〉 he Greek translateth considered their labour in Chaldee their ser 〈…〉 de Vers. 12. smote that is killed him as is shewed on Gen. 14. 17 so defending and avenging his oppressed brother supposing that his brethren would have vnderstood how that God by his hand would deliver them but they understood not Act. 7. 24. 25. And because his calling was not yet manifested he did this action secretly and hid the Egyptian in the sand From this action of Moses the Iew Doctors did gather a law that if an heathen smote an Israelite he was to die Maimony in Misneh tom 4. treat of Hurt and dammage chap. 5. S. 3. Vers. 13. the second day the day next after the former Act. 7. 26. so prosecuting diligently the worke which God had secretly called him unto to the wicked one that is to him that did the wrong as the Greeke translateth it and Stephen approveth the same saying The next day hee shewed him-selfe unto them as they strove and earnestly exhorted them unto peace saying Sirs ye are brethren why doe ye wrong one to another Act. 7. 26. Vers. 14. he that did his neighbour wrong hee thrust Moses away Act. 7. 27. a man a prince or constituted thee a prince omitting the word man as Stephen following the Greeke version doth See also Gen. 13. 8. This refusall of Moses by one is imputed to the rest of the Israelites Act. 7. 35. And God for their unthankfulnesse withdrew Moses from them 40. yeeres before he sent him againe to deliver them verse 23. sayest thou to wit in thy heart as Gen. 27. 41. that is intendest thou thinkest thou or wilt thou kill me as the Greeke translateth it and so Stephen alleadgeth it Act. 7. 28. And other scriptures have the like phrase 2 Sam. 21. 16. the Egyptian the Greek addeth yesterday and so it is in Act. 7. 28. the thing Hebr. the word Gr. this word So in the verse following Vers. 15. fled at this saying Act. 7. 29. Of this first departure as well as of the second some doe understand that speech of the Apostle By faith Moses left Egypt not fearing the wrath of the king for he indured as seeing him who is invisible Heb. 11. 27. dwelt or seated namely as a stranger Act. 7. 29. and so here in vers 22. and Exod. 12. 40. Midian Madiam as the Greeke calleth it or Madian as in Act. 7. 29. a people that came of Madian the sonne of Abraham Gen. 25. 2. Vers. 16. Priest or Prince as the Chaldee translateth it but the Greeke saith priest See Gen. 41. 45. father the Greeke addeth his name Iothor that is Iethor as Exod. 3. 1. Vers. 17. them the daughters as the Greeke version plainly sheweth but the Hebrew here and after is masculine as if it were them men which some understand to be the shepherds that looked to the flocke under these women but the Hebrew putteth sometime one gender for another see the notes on Exod. 1. 21. saved in Greeke delivered them daughters Compare this fact of Moses with Iakobs Gen. 29. 9. 10. Vers. 18. Reguel in Greeke Ragouel hee was a Madianite father to Hobab or Iethro the next father of these daughters Num. 10. 29. All grand-fathers and 〈◊〉 are called fathers 2 Kin. 14. 3. 16. 2. 18. 3. 〈◊〉 so soon Heb. hastned to come Vers. 19. drawing drew that is drew readily and enough the Greeke saith and drew for us Vers. 20. now or at this time it being so Iate The Greeke translateth it thus Vers. 21. was content or began as the word is Englished Deut. 1. 5. The Greeke omitteth it saying And Moses dwelt with the man and the Holy Ghost often omitteth the like as some Evangelists say of Iesus he began to say Luk. 12. 1. Mark 13. 5. another writeth Iesus said Matth. 16. 6. and 24. 4. so he began to cast out Mark 11. 15. that is he cast out Mat. 21. 12. he began to crie Mark 10. 47. that is he cried Luke 18. 38. they began to beseech Mark 5. 17. that is they besought him Matth. 8. 34. and sundry the like gave Zipporah to wife as the Greeke addeth and calleth her Zemphora as the letter m is often put in such Greeke names as Abbakuk the Prophet is Ambâ—koum in Greek Ab. 1. 1. so Chiun Amos 5. 26. is Remphan Act. 7. 43. the interpreters mistaking a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 R. for b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 C. and interposing M. And in the Hebrew Berodach 2 King 20. 12. is called also Merodach Esa. 39. 1. that such change of letters should not seeme strange unto us Concerning this wife of Moses his sister and brother afterwards spake against him Num. 12. 1. where she is called a Cushite Vers. 22. Gershon by interpretation A desolate stranger the reason whereof followeth Here the Greeke addeth And she conceived againe and bare a second sonne and he called his name Eliezer saying for the God of my father is my helper and hath delivered me from the hand of Pharaoh This addition is borrowed from Exod. 18. 4. Vers. 23. after those many daies that is as Stephen openeth it when forty yeeres were expired Act. 7. 30. Exod. 7. 7. So the Hebrew Doctors also reckon the time they say Moses was Iethroes shepherd 40. yeeres and the wilde beasts spoiled not his sheepe but they were fruitfull and multiplied greatly Pirkei R. Eliezer c. 40. Thus Moses had lived 40. yeeres in Pharaohs court was 40. yeeres a stranger shepherd in Midian and after this he fed Gods people Israel 40. yeeres Act. 7. 36. Deut. 8. 2. and 34. 7. Here the Hebrew c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In is rightly translated in Greeke After as it elsewhere also plainely signifieth Numb 28. 26. So in the new Testament Marke 13. 24. in those daies that is after them as is explained Matth. 24. 29.
Barley and Oates But the kindes of pulse as Rice and Millet and Beanes and Lontiles and the like there is not of them any levened bread For though the meale of Rice and the like â—â—kneâ—ded and covered with cloathes like dough which is levened yet is it lawfull to be eaten for it is not levened but putrified The five sorts of corne aforesaid if they be kneaded with the liquour of fruits onely without any water they are never counted levened but are lawfull to be eaten for the juyce of fruits doe not leven but putrifie And the liquors of fruits are as wine and milke and honey and oyle olive and the juyce of apples and pomgranats and all such like But if any water be mixed with them they doe leaven They may not boyle wheat in water neither the beaten graine nor the meale for then it is perfectly levened and if that it be burst in the boylying They may not frâ—e the paste in oile in a pan But they may boyle the graine and the meale of parched corne It is lawfull to boile the corne or the meale in the liquor of fruits Likewise paste that is kneaded in the liquor of fruits if they boyle it in the liquor of fruits or frie it in a pan in oyle it is lawfull for the liquor of fruits leven not c. In any â—roth or pottage that they boile if any Barley or Wheat be found therein and the graine be burst all that broth is unlawfull for leven is mixed with it If the graines be not broken they take them out and burn them and the rest of the pottage they may eat for corne so mixed or boiled and not burst is not by the Law perfectly levened c. Maimony in treat of Leven and Unlevened bread c. 5. S. 1. c. that soule the Chaldee expounds it that man So in verse 19. cut off the Greeke saith destroyed see Gen. 17. 14. The Hebrew cannons say who so eateth so much as an olive of leven in the Passeover from the beginning of the might of the 15 night unto the end of the one and twentieth day of Nisan if he doe it presumptuously is guilty of being cut off if ignorantly he is bound to bring the sameoffring appointed for the same If hee eat any whit of leven at all it is forbidden by the law and though he bee not to be cut off or bring an offring but for the foresaid quantitie of an olive yet he that eateth lesse than that presumptuously is to be chastised with stripes Maimony treat of Leven chap. 1. S. 1. 7. from the first c. that is who so eateth leven any of these daies Vers. 16. convocation an holy assembly of all the people and so a Sabbath as Levit. 23. 39. The like order was at other feasts Levit. 23. 2. 3. 7. 21. 24. 27. 35. So these feasts were for the honour of God and increase of faith and holinesse in his people assembling for religious exercises done dressed and made ready to eat which yet on the Sabbath day was unlawfull to be done Exodus 16. 5. 23. 29. and 35. 2. 3. Vers. 17. selfe same Hebr. the strength or body of this day so verse 41. and 51. see Gen. 17. 23. I brought forth God did this by his Angell as it is written he sent an Angell and brought us forth out of Egypt Num. 20. 16. The Hebrew Doctors say The redemption from Egypt was by the hand of the Angell the Redeemer with the power of the great God as is said in Exod. 32. 11 which thou hast brought forth out of the land of Egypt with great power and with a strong hand R. Menachem on Exod. 12. Vers. 18. first The Chaldee nameth it In Nisan in the tenth day see verse 1. The Greeke saith Beginning in the fourteenth day of the first moneth Verse 19. not be found from hence the Hebrew Doctors gather Whosoever leaveth leven within his power at the Passeover although he eat not of it yet hee transgresseth two prohibitions no old leven shall be seene with thee Ezod 13. 7. and old leven shall not be found in your houses Exod. 12. 19. Moreover Leven when the Passeover is gone over it is for ever unlawfull to bee put to any use Maimony treatâ— of Leven chap. 1 S. 2 〈…〉 stranger that is strangers as the Greek translateth it opposed to the naturall Israelites to be borne afterward in the land of Canaan Vers. 21. elders by whom hee would signifie this law to all the people as vers 3. So before in Exodus 3. 16. draw out separate from the restoâ—â—he flocke and dest 〈…〉 ate unto this end as before in verse 5. 6. The Greeke translateth Goe and take 〈…〉 lambs or stocke beasts of the sheepe or goats as verse 5. So the Greeke and Chaldee translate it plurally neither is the Hebrew word tson used for one particular lambe but for many Passeover that is the Paschall Lambe called by figure of speech and 〈…〉 ally the Passeover as circumcision is called the covenant G 〈…〉 â—7 13. the Rocke Christ 1 Cor. 10. 4. bread and wine the body and bloud of Christ Mark 14. 〈◊〉 〈◊〉 〈…〉 d many the 〈◊〉 〈◊〉 P 〈…〉 followeth 〈◊〉 〈…〉 Cor. 5. 7. Christ 〈◊〉 〈◊〉 that is 〈◊〉 is killed 〈◊〉 Verse 22. hyssope called in Hebrew a 〈…〉 in Greeke by the Apostle hyssopos Heb. 9. 19. wherupon we English it eizop or hyssope but whether it were that herbe which wee commonly call by that name is uncertaine It grew out of wals 1 King 4. 33. The Iewes write that there were foure sorts of hyssope and that this spoken of in the Law was such as men used to eat of and season poâ—tuge with And the bunch spoken of was three stalkes of hyssope bound together Maimony in Misn. treat Of the red Cow chap. 3. S. 2. and chap. 11. S. 1. This herbe was used to sprinkle with in other services and purifications See Exod. 24. 6. 8. Leviticus 14. 4. Num. 19. 6. 18. and signified the instrument wherby the blood of Christ is sprinkled upon and applied unto our hearts which is the preaching of faith for faith purifieth the heart of sinners Acts 15. 9. and it commeth by the preaching of the Word Rom. 10. 14. 17. which ministreth unto us the spirit Galat. 3. 2. and wee are elect through sanctification of the spirit unto obedience and sprinkling of the blood of Iesus Christ 1 Pet. 1. 2. which purgeth our consciences from dead workes to serve the living God Hebr. 9. 14. See Psal. 51. 9. strike or sprinkler Hebrew make touch which the Greeke translateth set or put the Chaldee sprinkle not goe This also was but at the Passeover in Egypt for the present danger of death by the destroying Angells after it was not required and Christ with his Disciples went out that night they are the Pasche Matth. 26. 30. The houses of the Israelites thus sanctified by the paschall Lambe and blood thereof out
glorie of the Majestie of the Lord was revealed upon it in a flame of fire The mountaine burnt with fire unto the midst of heaven with darknesse clouds and thicke darknesse Deut. 4. 11. all the mount the mountaines saw the Lord and trembled Hab. 3. 10. they leaped like rammes Psal. 114. 4. the earth quaked the heavens also dropped at the presence of God even Sinai it selfe at the presence of God the God of Israel Psal. 68. 6. Iudg. 5. 5. The Greek translateth all the people was astonied Vers. 19. going and waxing strong that is continually proceeding and increasing in londnesse and strength more and more See a like phrase in Gen. 8. 3. Moses spake so fearfull was the sight that Moses said I am sore afraid and tremble Heb. 12. 21. by a voyce by a more gentle meane than the thunder or loud shrilling trumpet that Moses might be confirmed and not affrighted So Daniel being daunted with a vision was strengthned by the Angels words Dan. 10. 8. 16. 17. 19. And this voyce was heard of the people as is likely by that promise unto Moses in verse 9. It signified also that onely the Lords voyce takes away the terrors of the Law for by Moses the Law was given but by Christ who answered the Law and fulfilled it commeth grace and truth Ioh. 1. 17. Vers. 21. testifie unto or charge contest the people Paul used to contest or charge before God and his Angels 1 Tim. 5. 21. 2 Tim. 2. 14. and 4. 1. lest they breake or that they breake not through to wit the bounds set them to see as Moses did at the first till he was stayed of God Exodus 3. 3. Curiositie is forbidden that men might walke by faith not by sight 2 Cor. 5. 7. and learne humility Rom. 12. 3. The Greeke here translateth Lest they draw neare unto God to consider or to behold and Luke useth the word in that sense in Stephens speech of Moses Act. 7. 31. fall that is be killed of the Lord verse 12. as 50. thousand and 70 men of Berhshemeth were slaine for looking into the Arke of God 1 Sam. 6. 19. So falling is used for staine in Gen. 14. 10. 1 Cor. 10. 8. Vers 22. which come neare that is as the Chaldee explaineth which come neare to minister before the Lord. These priests are after called yong men of the sonnes of Israel Exodus 24. 5. and were the first borne of the people whom God had sanctified to him-selfe Exodus 13. 2. in whose place hee afterward tooke the tribe of Levi Numb 8. 14. 15. 17. 18. sanctifie themselves that is prepare wash and keepe themselves from being defiled with sinne by touching the mount as vers 24. 12. breake forth which the Chaldee expoundeth bee strong that is very angry but it implieth death also when God breaketh forth as the breach of waters upon men to destroy them as 2 Sam. 5. 20. and 6. 6. 7. 8. Vers. 23. cannot or shall not be able to come up by reason of the former charge and limitation It seemeth therefore that Moses thought it needlesse to speake so often and instantly to the people but God urgeth it againe verse 24. so restraining the curiositie of the people and shewing the end of the Law to be rather to exclude men from God by reason of their sinnes than to justifie or give them life as doth the Gospell for it was the ministration of death 2 Cor. 3. 7. Gal. 3. 10. 11. 19. 21. 22. 23. 24. Mount Sina is in bondage with her children Gal. 4. 25. Vers. 24. breake through the Greeke here translateth let them not violently presse to come up but that which the Law suffereth not the Gospell admitteth Mat. 11. 12. Luke 16. 16. Heb. 12. 18. 22. 23. 24. CHAP. XX. 1 The ten Commandements are spoken by God on mount Sinai 18 With thunders lightnings sound of the trumpet c. whereat the people are afraid 20 Moses comforteth them 22 God upon this occasion againe forbiddeth them Idolatrie 24 Of what sort the altar should be AND God spake all these words saying I Iehovah thy God which have brought thee out from the land of Egypt from the house of servants Thou shalt not have any other gods before my face Thou shalt not make unto thee a graven thing or any likenesse of things which are in the heavens above or which are in the earth beneath or which are in the waters beneath the earth Thou shalt not bow downe thy selfe to them neither serve them for I Iehovah thy God am a jealous God visiting the iniquitie of the fathers upon the sonnes upon the third and upon the fourth generation of them that hate me And doing mercy unto thousands of them that love mee and of them that keepe my Commandements Thou shalt not take up the name of Iehovah thy God in vaine for Iehovah will not hold him guiltlesse that shall take up his name in vaine Remember thou the Sabbath day to sanctifie it Six daies shalt thou labour and shalt doe all thy worke But the seventh day is a Sabbath to Iehovah thy God in it thou shalt not doe any worke thou or thy son or thy daughter thy man servant or thy woman servant or thy cattel or thy stranger which is within thy gates For in sixe daies Iehovah made the heavens and the earth the sea and all which are in them and rested in the seventh day therefore Iehovah blessed the Sabbath day and sanctified it Honour thy father and thy mother that thy dayes may bee prolonged upon the land which Iehovah thy God giveth thee Thou shalt not kill Thou shalt not commit adulterie Thou shalt not steale Thou shalt not answer a false witnesse against thy neighbour Thou shalt not cover thy neighbours house thou shalt not covet thy neighbours wife or his man servant or his woman servant or his oxe or his asse or any thing which is thy neighbors And all the people saw the voices and the lightnings and the voice of the trumpet and the mountaine smoaking and the people saw and removed away and they stood a farre off And they said unto Moses Speake thou with us and we will heare and let not God speake with us lest we die And Moses said unto the people Feare not for God is come for to tempt you and that his feare may be before your faces that you may not sinne And the people stood afarre off and Moses drew neere unto the thicke darknesse where God was And Iehovah said unto Moses Thus thou shalt say unto the sons of Israel you have seene that I have spoken with you out of the heavens Yee shall not make with me gods of silver or gods of gold yee shall not make unto you An altar of earth thou shalt make unto me and shalt sacrifice thereon thy burnt offrings and thy peace offrings thy sheepe and thy oxen In every place where I shall make the memoriall of my name I wil come unto
garments and putteth on his owne common garments and goeth to his house and all the people doe accompany him to his house and he keepes afeast for that he is come out in peace out of the Sanctuarie Maimony in Iom hakippurim chap. 3. sect 7. 11. and chap. 4. sect 2. leave them there to weet as in the ages following they left them in some of the holy chambers which were about the Sanctuarie Ezek. 44. 19. Of this the Hebrewes write The white garments wherein he served on the fasting day he never served in them the second time but they were laid upon the place where he put them off as it is said HE SHAL LEAVE THEM THERE and they might not be put to any use Maim in Keleihamikdash or Implements of the Sanctuarie chap. 8. sect 5. Vers. 24. wash his flesh that is as the Greeke translateth his body so he washed before hee put on the linnen garments verse 4. and this was an usuall rite so oft as hee shifted his clothes as from this place the Hebrewes teach saying Every time that he changeth garments and putteth off garments and putteth on other garments he is charged to wash or baptise And the high Priest washed five times and sanctified that is washed his hands and feet ten times this day As at first hee put off his common garments which he wore and washed or baptised his whole body and came-up and wiped himselfe and put on the golden garments and sanctified his hands and his feete Aâ—â— he killed the daily sacrifice and trimmed the Lampes c. and offred the bullocke and 7. lambs And after that he sanctified his hands and his feete and put off the golden garments and washed and wiped himselfe and put on the white garments and sanctified his hands and his feete and served the service of the day as is before shewed Afterwards hee sanctified his hands and his feete and put off the white garments and washed him-selfe and wiped and put on the golden garments and sanctified his hands and his feete and offred the God for sinne which was added to this dayes service and his owne Ram and the peoples Ram which were burnt-offrings and burnt on the altar the fat of the bullockâ— and goat that were burnt without and offred the day evening sacrifice And after that he sanctified his hands and feete and put off the golden garments and washed and wiped himselfe and put on the white garments and sanctified his hands and feete and went into the most holy place and brought out from thence the incense 〈…〉 and the censer and after that sanctified his hands and his feete and put off the white garments and washed and wiped himselfe and put on the golden garments and sanctified his hands and feete and burnt the evening incense due for every day and trimmed the Lamps and sanctified his hands and feete and put-off the golden garments and put on his common garments and were out All these washings and sanctifyings were in the Sanctuary except the first washing which he might die without c. If the high Priest were an old man 〈◊〉 sicke they tooke off the cold from the water by 〈◊〉 made hot in the fire or by mixing hot water with the cold All other dayes the high Priest sanctifieth his 〈◊〉 and feet from the Laver of brasse as the other Priests doe but this day for honours sake he sanctifieth from a golden vessell Maimony in Iom hakipp. chap. 2. sect 2. 3. 4. 5. Of these and the like the Apostle saith their services stood onely in meats and 〈◊〉 and divers baptismes or washings and carnall or dinantes imposed on them untill the time of refor 〈…〉 or bettering Heb. 9. 10. which spiritually taught them and us to draw neere with a true heart and full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water Heb. 10. 22. See the notes on Exod. 30. 19. 20. his garments his ordinarie high Priests garments appointed in Exod. 28. wherein he was to performe his daily service in the sanctuarie Sol. Iarcht expoundeth it the eight garments wherein hee serveth all daies of the yeere shall make or shall doe that is shall offer his burnt offring that was the Ram in verse 3. and the peoples ram vers 5. which figured the accomplishment of their atonement Levit. 1. 4. and the presenting of themselves unto God as new creatures to performe unto him their reasonable service Rom. 12. 1. Vers. 25. shall burne or shall perfume for the burning of the fat upon the altar and the burning of the body without the campe verse 27. Moses expresseth here and usually by two divers words What the fat signified is noted on Ex. 29. 13. Lev. 3. 3. upon the Altar the brazen altar in the courtyard for on the goldeÌ„ altar it might not be burnt Ex. 30. 9. Vers. 26. he that sent away that is as the Chaldee explaineth it he that led or caried away that fit man forementioned in verse 21. for the scape-goat Hebr. for or to Azazel which some take here to be the place in the wildernesse The Greeke translateth it that which was sent away unto dismission his flesh in Greeke his body which was a signe that he was uncleane as Levit. 15. 5. The like is said of the man that burned the red heiffer of whose ashes the water of sprinkling the uncleane was made in Num. 19. 8. afterward at evening for till then hee was uncleane Levit. 15. 5. After he had beene with the goat at the Rocke hee came and remained under the last boothe of the ten before noted on verse 21. untill it was darke saith Maimony in Iom hakipp. c. 3. s. 7. Vers. 27. without the Campe So the blood of this Sacrifice was caried into the holy and most holy places the sat was burned on the altar in the court-yard the body was burned without the Campe. The mysterie is opened by the Apostle that Christ cuâ— Sin-offring and sacrifice of atonement and also our high Priest entred into the holy place of heaven not with the blood of others but by his owne blood and obtained eternall redemption Heb. 9. 11. 12. 23 And as the bodies of these beasts were burnt without the campe so Iesus that hee might sanctifie the people with his owne blood suffered without the gate of Ierusalem Let us goe forth therefore unto him without the campe bearing his reproach for here have we no continuing citie but we seeke one to come Heb. 13. 11. 14. See the notes on Levit. 4. 12. 6. 30. Vers. 28. his flesh in Greeke his bodie for thâ— cause foreshewed on verse 26. Vers. 29. a statute for ever Hebr. for a statute of eternitie that is an everlasting ordinance Meaning from yeere to yeere till the ever of the Iubilee as the Iewes use to speake that is till Christ should come in whom all these figures have an end So ever is ended at the Iubilee as
Papinius Thebaid 7. top of the mountaine Things that were very memorable and significative are often noted in Scripture to be done in mountaines as being conspicuous remarkable and implying high and heavenly mysteries So the Arke of Noe rested on mount Ararat Gen. 8. 4. Abraham sacrificed his sonne on mount Morijah Gen. 22. 2. c. as the Sonne of God was sacrificed on Calvary Luke 23. 33. The Law of Moses was given upon mount Sinai Exod. 19. the Law of Christ came from mount Sion Mic. 4. 1 2. and on a mountaine he preached the Gospell and expounded the Law Matth. 5. 1 c. Ezekiel in a vision was shewed the city called The Lord is there upon a very high mountaine Ezek. 42. c. and 48. 35. Iohn was also shewed the same citie upon a great and high mountaine Rev. 21. 10. c. Moses himselfe on the mountaine of Nebo viewed all the promised land and died there Deut. 34. 1. 5. and was with Christ when he was transfigured and spake of his death upon an high mountaine Mat. 17. 1 2 3. Luke 9. 30 31. and now he was with Aaron at his death and translation of the Priesthood from him unto Eleazar where he also beheld the end of the Leviticall Priesthood a farre off and so the translation of it and of the law thereof unto Christ whose day he desired Hebr. 7. 11 12. Vers. 29. saw that Aaron had given up the ghost seeing is here for perceiving by knowledge and understanding as by the relation of Moses and Eleazar as also that Aaron came not downe with them So Iakob saw that there was corne in Aegypt when he heard thereof Gen. 42. 1. Act. 7. 12. The people saw the voices Exod. 20. 18. and sundry the like Here also they might see the hand of God chastifing their sin upon Aaron who died now not only for his own transgression but for their sakes as Moses after speaketh of himselfe The Lord was wroth with me for your sakes Deut. 3. 26. yet in beholding his Priesthood continued in his son they might also behold Gods mercy towards them in Christ who should perfectly reconcile them unto God when the Priesthood of the Law which now began to die away should utterly be abolished they wept that is they mourned For publike persons the whole congregation mourned as here for Aaron so for the death of his sonnes Levit. 10. 6. and for the death of Moses Deut. 34. 8. thirty daies See the Annotations on Gen. 50. 10. Mourning for the dead is honourable and here the people mourne for Aaron thirty daies whom they had dishonoured by rebelling against him forty yeares So long also they wept for Moses Deut. 34. 8. and it is the lot of many of the servants of God to have more honour after their death than in their life As Mary the sister the prophetesse of Israel died in the first moneth vers 1. so Aaron the high Priest died in the first day of the fifth moneth in the fortieth yeare after their comming out of Aegypt when he was 123. yeares old Numb 33. 38 39. His buriall also though here omitted is spoken of in Deut. 10. 6. CHAP. XXI 1 The Canaanites fight with Israel and captive some of them but Israel by a vow obtaine helpe of God and destroy them and their cities 4 The people murmuring because of their wants in the way are plagued with fiery serpents 7 They repenting are healed by a brasen serpent 10 Sundry journeyes of the Israelites 16 Their song at Beer for water which God gave them 21 They requesting passage thorow the Amorites country are denied it 24 Israel vanquisheth them and Sihon their King and possesseth their cities 27 Proverbs or Prophesies of Sihons overthrow 33 Og King of Basan fighteth against Israel and is also vanquished and Israel possesseth his land ANd the Canaanite the King of Arad which dwelt in the South heard that Israel came the way of the spies and he fought against Israel and tooke captive of them a captivitie And Israel vowed a vow unto Iehovah and said If giving thou wilt give this people into my hand then I will utterly destroy their cities And Iehovah hearkened to the voice of Israel and gave up the Canaanite and they utterly destroyed them and their cities and he called the name of the place Hormah And they journeyed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was shortned because of the way And the people spake against God and against Moses Wherfore have ye brought us up out of Aegypt to die in the wildernesse for there is no bread neither is there water and our soule loatheth this light bread And Iehovah sent among the people fiery serpēts they bit the people much people of Israel died And the people came unto Moses and said We have sinned for we have spoken against Iehovah against thee Pray unto Iehovah that he take away the serpents from us Moses prayed for the people And Iehovah said unto Moses Make thee a fiery serpent and put it upon a pole and it shall be that every one that is bitten when hee looketh upon it shall live And Moses made a serpent of brasse and put it upon a pole and it was that if a serpent had bitten a man when he beheld the serpent of brasse he lived And the sonnes of Israel journeyed and encamped in Oboth And they journeyed from Oboth and encamped in Ije Abarim in the wildernesse which is before Moab toward the Sunne-rising From thence they journeyed and camped in the valley of Zared From thence they journeyed and camped on the other side of Arnō which is in the wildernesse which commeth out of the border of the Amorite for Arnon is the border of Moab betweene Moab and the Amorite Wherefore it is said in the booke of the warres of Iehovah Vaheb in a whirlewind and the brooks of Arnon And the streame of the brookes which declineth to the situation of Ar and leaneth upon the border of Moab And from thence to Beer that is the Well whereof Iehovah said unto Moses Gather together the people and I wil give them water Then sang Israel this song Spring up O Well answer ye unto it The Well the Princes digged it the Nobles of the people delved it with the Law-giver with their staves And from the wildernesse they journeyed to Mattanah And from Mattanah to Nahaliel and from Nahaliel to Bamoth And from Bamoth to the valley which is in the field of Moab the head of Pisgah and it looketh toward Ieshimon And Israel sent messengers unto Sihon King of the Amorites saying Let me passe thorow thy land we will not turne aside into field or into vineyard we will not drinke of the waters of the well we will go in the kings way untill we be past thy border And Sihon would not grant Israel to passe thorow his border
in Ps. 94. â—2 Though chastening bee often with workes as Levit. 26. 18 28. Deut. 8. 5. yet is it also with words is here where the Chaldee translateth it teach and Prov. 9. 7. and 31. 1. Ezek. 23. 48. Iob 4. 3. the fire before he said out of heaven and now out of the middest of the fire for though the voice came out of heaven Israel perceived it not but onely out of the fire saith R. Menachem on Deut. 4. Vers. 37. therefore he chose or and chose that is loved his seed after him therefore he brought thee out Gods love and election out of love is the cause of mans redemption and salvation his seed that is the seed of thy fathers every one particularly as the promise was made to Abraham then to Isaac and after that to Iacob severally The Greeke and Chaldee translate it plurally their seed or sonnes after them in his sight or with his face or presence The Greeke saith he brought thee out himselfe the Chaldee he brought thee out by his word Thus the face or presence of God may imply Christ the Word the Angell of Gods face Esa. 63. 9. He it was that brought Israel out as 1 Cor. 10. 1 9. and the signe of his presence was in the pillar of the cloud and fire Exod. 13. 21. and 14. 19 20. Vers. 38. to drive out to wit out of possession as the originall word implyeth or to disinherit the Greeke saith to destroy or root out as it is the Greek addeth as thou hast this day Meaning of the land of Sihon and Og which they had now in possession a signe of further victorie Deut. 3. 21. Vers. 39. And thou shalt know or know and acknowledge therefore see vers 35. The knowledge of and obedience unto God is continually urged upon the remembrance of his former mercies So 1 Chron. 28. 9. cause it to returne or bring againe reduce that is call to minde and consider that not onely for the present but alwaies after Gods true feare might continue in them So in Deut. 30. 1. where this phrase is used see the annotations there Vers. 40. all daies this may be referred both to the latter the possessing of the land and to the former the welfare and length of life In Mat. 28. 20. all daies is explained unto the end of the world Vers. 42. unwittingly or without knowledge therof unawares See the law for this in Num. 35. 9 10 c. and after in Deut. 19. 2. in times past or in former daies Hebr. from yesterday and the third day See Gen. 31. 2. Vers. 43. Bezer in Greeke Bofâ—r see Ios. 20. 8. and 21. 36. 38. 27. 1 Chron. 6. 78 80. Golan in Greeke Gaulon Vers. 44. this is He meaneth that which hereafter followeth so this belongeth to the next chapter where the repetition of the lawes beginneth Vers. 45. after they came forth Hebr. in their comming forth but In is often used for After as is noted on Exod. 2. 23. so againe in vers 46. Vers. 46. Beth-peor in Greeke the house of Phogor an Idoll Temple see Deut. 3. 29. Amorites Hebr. Amorite in Greeke Amorreans smote that is killed as is noted on Gen. 14. 17. This victorie is here again touched the more to stir up the hearts of the people to obey Gods law who had begun to shew them his power and goodnesse Vers. 48. banke Hebr. lip Sion in Greeke Seon. This is not that which usually the Scripture calleth mount Zion in Ierusalem but otherwise written and called Hermon see Deut. 3. 9. Vers. 49. sea of the plaine the sea of salt Deut. 3. 17. the lake of Sodome or dead sea Ashdoth Pisgah or the springs of Pisgah see the notes on Deut. 3. 17. CHAP. V. 1 Mosesrehear seth the covenant that God made with Israel at Horeb. 6 The ten Commandements 22 the manner of the speaking and writing of them 24 The people being afraid did request Moses to receive the Law from God and to speake it unto them 28 The Lord liked their motion 30 and sent them into their tents 31 but willed Moses to stay and heare the Law which hee was to teach Israel to observe and doe for their good AND Moses called unto all Israel and said unto them Heare O Israel the statutes and the judgments which I speake in your eares this day and yee shall learne them and keepe to doe them Iehovah our God stroke a covenant with vs in Horeb. Not with our fathers stroke Iehovah this covenant but with us even us who are all of us here alive this day Iehovah spake unto you face to face in the mount out of the middest of the fire I standing betweene Iehovah and you at that time to shew unto you the word of Iehovah for yee were afraid by reason of the fire and went not up into the mount saying I Iehovah thy God which have brought thee out from the land of Egypt from the house of servants Thou shalt not have any other Gods before my face Thou shalt not make unto thee a graven thing any likenesse of things which are in the heavens above or which are in the earth beneath or which are in the waters beneath the earth Thou shalt not bow downe thy selfe to them neither serve them for I Iehovah thy God am a jealous God visiting the iniquitie of the fathers upon the sonnes and upon the third and upon the fourth generation of them that hate me And doing mercy unto thousands of them that love mee and of them that keepe his commandements Thou shalt not take up the name of Ieho 〈…〉 〈…〉 y God in vaine for Iehovah will not hold him guiltles that shall take up his name in vaine Keepe thou the Sabbath day to sanctifie it as Iehovah thy God hath commanded thee Six daies shalt thou labour and shalt 〈◊〉 all thy worke But the seventh day is a Sabbath to Iehovah thy God in it thou shalt not doe any worke thou or thy sonne or thy daughter or thy man-servant or thy woman-servant or thine oxe or thine asse or any of thy cattell or thy stranger which is within thy gates that thy man-servant and thy woman-servant may rest as well as thou And thou shalt remember that thou wast a servant in the land of Egypt and Iehovah thy God brought thee out thence by a strong hand and by a streched-out arme Therefore Iehovah thy God hath commanded thee to doe the Sabbath day Honour thy father and thy mother as Iehovah thy God hath commanded thee that thy daies may be prolonged and that it may be well with thee upon the land which Iehovah thy God giveth thee Thou shalt not kill Neither shalt thou commit adulterie Neither shalt thou steale Neither shalt thou answer a false witnesse against thy neighbour Neither shalt thou covet thy neighbours wife neither shalt thou desire thy neighbours house his field or his man-servant or his woman-servant his oxe or his asse or any thing
on Deut. 25. 7. fol. 210. prolong thy dayes The like blessing is promised to them that honour father and mother Deut. 5. 16. the Hebrewes account that one of the great commandements and this of the bird they count the least of all in Moses law and yet such a promise is annexed hereunto Vers. 8. a new house to wit a dwelling house for so the Hebrewes explaine it It is commanded to make a battlement for the roofe if it bee a dwelling house but a barne or a stable or the like a man is not bound concerning them Maimony treat of Murder chap. 11. sect 1. a battlement in Greeke a crowne which was to compasse the roofe of the house round about to keepe men from falling off For in Israel the houses had flat roofes on which men walked 2 Sam. 11. 2. and from thence they called and spake to the people whereupon Christ speaketh of preaching and proclaiming upon the house tops Matt. 10. 27. Luke 12. 3. The heighth of the battlement might not be lesse than ten hand-bredths six of which hand-bredths made a cubit and it was to be strong that a man might leane thereon and not fall Maimony treat of Murder chap. 11. sect 3. that thou put not or and thou shalt not put blouds which the Greeke translateth and thou shalt not make man-slaughter in thy house and the Chaldee for blouds saith guilt of murder as the word blouds often signifieth see Gen. 4. 10. By this it appeareth that all other occasions of bloud-shed were to be prevented in other places as well as on house tops Which the Hebrewes declare thus Whether it be the house top or any other thing wherein there is danger and likelihood that a man may fall and die and if a man have a pit or Well in his yard have it water in it or not hee is bound to make a fence about it ten hand-bredths high or to make a cover over it that no man fall therein and die And so any stumbling blocke whereby there is danger of life a man is commanded to remove the same and to beware thereof and to give warning of the thing very heedfully Otherwise if he remove them not but leave stumbling blocks that may bring into danger he breaketh a commandement and transgresseth this prohibition of PVTTING BLOVDS Maim treat of Murder chap. 11. sect 4. Vers. 9. thy vineyard nor any other field Lev. 19. 19. divers kinds or mixtures as wheat and barley together or the like See the Annotations on Lev. 19. 19. The Hebrewes divide seeds into three sorts The first of them is called Tebuah Revenue and it comprehendeth the five kinds of graine Wheat Rye Barley Fox-eare-barley and Oats The second of them is called Ketannith pulse and it cōprehendeth all seeds which are eaten of men besides the Revenue aforesaid as Beanes Pease Lentiles Millet Rice c. and such like The third of them are called Garden seeds and they are all other seeds which are not meet for mans meat but the fruit of the seed is mans meat as the seed of Onions and of Garlicke and of Rapes and such like And flax seed is comprehended under the generall of garden seeds And all these seeds when they are growne up and all the while the seed is not discerned are called Herbs Maimony tom 3. in Kilajim chap. 1. sect 8. Now of this Law concerning vineyards they write thus Nothing is forbidden by the name of divers kindes in the vineyard but the kindes of the revenue of corne and the kindes of herbs onely other kindes of seeds are lawfull to be sowne in the vineyard and I need not say other trees It is unlawfull to sow herbs or corne by the vines sides or to plant a vine by the sides of herbs or corne Whether a man plant or let them grow when he seeth divers kindes spring up in his vineyard if he leave them so it is defiled Maim ibidem chap. 5. sect 6 7 8. the full-ripe fruit Heb. the fulnesse or plentie which the Greeke translateth here the fruit elsewhere the first-fruits see Exod. 22. 29. and Num. 18. 27. By the Hebrewes a vineyard whiles the grapes were unripe was not defiled and unripe grapes were lawfull for use Maim in Kilajim chap. 5. sect 14. the seed the Greeke addeth and the seed which thou shalt sow with the fruit of thy vineyard Others understand the fruit of the seed and the revenew or income increase The Scripture useth this word for the increase of the corne or floore and of the vine or winepresse Num. 18. 30. So it may be taken here for either or for both of them for both were defiled The Hebrewes apply this word to the five kindes of graine fore-noted and unto them also when they are cared and before they be threshed as in another place they say The five kindes namely Wheat Barley Rie Fox-eare-barley and Oats these five when they are eared are called Tebuah Revenue in every place and after that they be threshed and winowed they are called Dagan Corne or Graine and when they are ground and their meale kneaded and baked they are called Path Bread Maimony tom 1. treat of Blessings chap. 3. sect 1. be defiled or be sanctified as the Hebrew word properly and usually signifieth and so the Greeke translateth that it bee not sanctified Whereby some understand that the fruit should be separated from common use and made holy to the Lord and be eaten by the Priests But words oft times have contrary significations as Barac to Blesse is used for Cursing or Blaspheming 1 King 21. 10. 13. Chesed is Pietie and Impietie Lev. 20. 17. So this word here is by the Chaldee paraphrast translated defiled and by the other Hebrewes elsewhere so expounded The divers kindes or mixtures of the vineyard as any of the sorts of corne or sorts of herbs that are sowne with a vine whether an Israelite sow them or an heathen c. both of them are unlawfull to be eaten or put to any use or profit as it is written in Deut. 22. 9. LEST IT BE DEFILED c. as if he should say lest both of them be made abominable and unlawfull And whoso eateth ought of the mixtures of a vineyard either of the herbes or of the grapes is to be beaten by the Law Maimony tom 2. treat of Forbidden meats chap. 10. sect 6 7. The same Author in tom 3. treat Kilaijm chap. 5. layeth downe also these canons He that soweth two kinds of corne or two kinds of herbs with the seed of the vineyard he is to be twice beaten once for this Thou shalt not sow thy field with divers kindes Lev. 19. 19. and againe for this Thou shalt not sow thy vine-yard with divers kindes Deut. 22. 9. A man is not to be beaten for sowing divers kindes in the vineyard untill he sow within the land of Israel c. But our Doctors have forbidden to sow divers kindes in the vineyard though out of
how it was used Exod. 29. 27. Hebrew why so called Gen. 14. 13. Hell what it signifieth Gen. 37. 35. Hin a measure how much it contained Exod. 29. 40. and 30. 24. To the Hoary head men should rise up Lev. 19. 32. Holy of Holies a place in the Sanctuary Exod. 26. 33. The high Priest might not enter into it but one day in the yeere and how Le. 16. 2 3 c. Honey unlawfull in the sacrifices Lev. 2. 11. Honey a figure of heavenly graces Deut. 32. 13. Honour what it signifieth and to whom it is due Exod. 20. 12. Horeb a mount called also Sinai Exod. 3. 1. 12. Host Saba what it implieth Gen. 2. 1. The Host or Campe of Israel must be cleane Deu. 23. 9. c. Houre for time Exod. 9. 18. Humbling a woman for defiling Gen. 34. 2. Hur a man in Israel Exod. 17. 10. I IAakob why so named Gen. 25. 26. and 27. 36. Iah the name of God Exod. 15. 2. Idols forbidden Lev. 19. 4. Idolatry with the monuments thereof to be destroyed Deut. 12. 2. Enticers and revolters to Idolatry to die Deut. 13. and 17. 2. c. Iehovah what it signifieth Gen. 2. 4. Exod. 6. 3. Iehovih Gen. 15. 2. Iesurun the name of Israel Deut. 32. 15. Iesus or Iosua Exod. 17. 8. he was first named Hoseas Num. 13. 16. he is appointed Governour after Moses Num. 27. 18. c. Iethro Iether Exod. 3. 1. If used in swearing Gen. 14. 23. and 21. 23. in praying Gen. 24. 42. in vewing Gen. 28. 20. for that Gen. 31. 52. Iles for Countries Gen. 10. 5. Image of God what it meaneth Gen. 1. 26. and 9. 6. Imbalming what it was Gen. 50. 2. Imposition of hands what it signified Exod. 29. 10. The manner of Imposition Lev. 1. 4. Incense how it was made Exod. 30. 35. c. how offered Exod. 30. 8. Incense altar Exod. 30. 1. Ingendering with divers kindes forbidden Levit. 19. 19. Inheritance what it signified Gen. 21. 10. Inheritances might not passe from tribe to tribe Nu. 36. Iniquity for punishment Gen. 19. 15. In for After Exod. 2. 23. In for because or for Deut. 9. 4. Inwards for heart Exod. 29. 13. Iordan or Iarden a river Gen. 13. 10. Num. 34. 12. Ioshua see Iesus The Iourneyes of Israel from Egypt to Canaan ' Num. 33. The sanctifying of their Iourneyes by Moses Num. 10. 35. Is for is become Gen. 3. 22. Isaak his name interpreted Gen. 17. 19. Ismael his name Gen. 16. 11. for Ismaelites Genes 28. 9. Israel why so named Gen. 32. 28. Issachar why so called Gen. 30. 18. why put in the fift place before his elder brethren Gen. 35. 23. Issues that defile men and women with the cleansing of them Lev. 15. The Iubilee or fiftieth yeere Lev. 25. 8. c. Iudging for delivering Deut. 10. 18. Iudgements or judiciall lawes Exod. 21. 1 c. Iudges and Officers to be set up with their dutie Deut. 16. 18 c. The supreme Iudges in the place which God shall chuse and their authority Deut. 17. 8 c. Iust Gen. 6. 9. Iustice Gen. 15. 6. Iustice in weights and measure Lev. 19. 36. Iust judgement required Deut. 25. 1 c. Lev. 19. 15. K KAdesh the name of a place Gen. 16. 14. called Enmishpat Gen. 14. 7. Keeping and Keepers of divers sorts Ex. 22. 10. Kidneyes what they signified Ex. 29. 13. Killing of sacrifices and who did it Lev. 1. 5. The Kings authority and dutie Deut. 17. 14 c. Kissing how used Gen. 31. 28. and 41. 40. Know for accompany Gen. 4. 1 17. and 19. 5. for care or regard Exod. 2. 25. Korahs rebellion and punishment Num. 16. L LAmbs of the first yeere as Ram of the second Lev. 2. 10. Lamb is the young of sheepe or of goats Ex. 12. 4 5. Deut. 14. 4. Land of Canaan was the Lords and might not be sold for ever Lev. 25. 23. what it figured Genes 12. 5 7. Land-markes not to be removed Deut. 19. 14. Latter daies what they are Gen. 49. 1. Laver and the signification thereof Exod. 30. 18. the manner of the Priests sanctifying there-from ibid. vers 19. It was made of the womens looking-glasses Exod. 38. 8. Laughing for joy Gen. 17. 17. and 21. 6. through weaknesse Gen. 18. 12. in mockage Gen. 21. 9. The Law the inheritance of the Church Deut. 33. 4. Law-giver Gen. 49. 10. Law how it was given with what preparation of the people and with how great terrour Exod. 19. and 20. chap. The Law delivered to the Priests Deut. 31. 9. Of reading it publikely at the end of seven yeeres Deut. 31. 10 11 c. The fire of the Law Esh dath Deut. 33. 2. Laying on hands see Imposition Leading for feeding Gen. 47. 17. Left hand for North Gen. 14. 15. Leprosie a plague Exod. 4. 6. The Law for Leprosies and their cleansing whether on mens persons garments or houses Levit. 13. and 14. chap. Lest a word of affirming Gen. 3. 3. Leven what it signified Exod. 12. 15. what it was Exod. 12. 20. Levites given to assist the Priests in stead of the first-borne of Israel Num. 3. 12 45. and 8. 16. The number of the Levites Num. 3. 15 c. The age and time of the Levites service Numb 4. 3 c. and 8. 24. The Levites charges when the Tabernacle removed Num. 4. 15 c. The manner of consecrating the Levites Numb 8. The 48. Cities and Suburbs which should be given to the Levites Num. 35. Levites were to teach the Law Deut. 33. 10. Levies power what it meaneth Deut. 33. 11. Life in Hebrew Lives and why Gen. 2. 7. Lifting up the hand for swearing Gen. 14. 22. for doing any thing Gen. 41. 44. for praying Exod. 17. 11. Lifting up the head diversly used Gen. 40. 13. 19. Lifting up the eyes for looking about Gen. 30. 10. Light Ge. 1. 3. Lights for light some bodies Ge. 1. 14. Linsey-woolsey forbidden Deu. 22. 11. Lev. 19. 19. Lions of divers names and why Gen. 49. 9. Lip for language Gen. 11. 1. Life or liveth used in swearing Gen. 42. 15. Living water what it meaneth Ge. 26. 19. Le. 14. 5. Log what measure it was Le. 14. 10. Ex. 30. 24. Looking forth of the evening or morning Gen. 24. 63. Exod. 14. 27. Locusts or grashoppers Exod. 10. 4. Lord Adonai Gen. 15. 2. and 18. 3. Love the summe and end of the Law Exod. 20. 6. Deut. 6. 5. To love ones neighbour as himselfe Lev. 19. 18. M MAgicians Gen. 41. 8. Magistrates or Rulers what manner of men they should be Exod. 18. 21. Deut. 1. 13. Making for yeelding or bearing Gen. 1. 11. for perfecting polishing c. Gen. 2. 3. for getting winning Gen. 12. 5. Making frustrate Gen. 17. 14. Males bound to appeare before God thrice a yeere Exod. 23. 17. Man Ish Gen. 2. 23. Earthly man Adam Gen. 1. 26. Man and wife for male and female Gen. 7. 2. Man added to
is wofull evils their throat is an open grave their tongue they make smooth Condemne thou them as guiltie O God let them fall from their consultations with the multitude of their trespasses drive thou them away for they are turned rebellious against thee And rejoyce shall all that hope for safetie in thee for ever shall they showt and thou shalt cover them and they that love thy name shall be glad in thee For thou Iehovah wilt blesse the just one as with a buckler with fauourable acceptation thou wilt crowne him about Annotations NEchiloth These by the name seeme to be wind instrumeÌ„ts as flutes trumpets cornets c. as Neginoth are stringed instruments Psal. 4. 1. For Chalil is a Pipe Isa. 5. 12. Vers. 2. my meditation in Greeke my cry Vers. 3. Attend or Inâ—line namely thine eare as is expressed Ps. 10. 17. Pro. 2. 2. but often the word eare is omitted as here so Ps. 61. 2. and 66. 19. and 86. 6. and 142. 7 c. will I pray or I doe pray meaning still and usually Vers. 4. at morning or in the morning which hath the name in the originall tongue of inquiring looking and seeking early and is therefore used for every first opportune or fit time both to pray for and to receive blessings Psal. 88. 14. and 92. 3. and 90. 14. and 143. 8. Here also the word at or in is to be supplied as Beith a house 2 Chron. 26. 21. for bebeith in a house 2 King 15. 5. and many the like orderly addresse prepare or settle in order meaning either his person as Iob 33. 5. or his speeches as Iob 32. 14. looke out or espie as he that keepes watch and ward expecting what God will answer as is explained in Hab. 2. 1. This noteth diligence hope and patience So Mic. 7. 7. Vers. 5. a God or a mightie one in Hebrew Ael the name of God denoting his might or puissance which therefore the Greeke sometime translateth Ischuros Mightie Psal. 7. 12. sometime Mighty God Isa. 9. 6. but most commonly God which the holy Ghost alloweth Mat. 27. 46. and 1. 23. delighting wickednesse or that takest pleasure in wickednesse By wickednesse and evill may here be meant also by figure of speech wicked and evill persons See Psal. 36. 12. sojourne or be a guest with thee meaning that an evill man should have no entertainment to be harboured as a guest much lesse to have any abiding or setled habitation with God Here the word with is to be supplied as in the like Hebrew phrase Ps. 94. 20. GeÌ„ 30. 20. So in Ex. 9. 16 that I might shew thee for shew in thee as the Apostle citeth it Rom. 9. 17. the like is in Psal. 42. 5. Vers. 6. Vainglorious fools or mad boasting fools called Holelim of halal to extoll praise glorifie w ch when it is of ones selfe and immoderate is dotage folly and madnesse Hence is the word used for mad or raving with folly Eccles. 2. 2. 12. and 7. 9. and 10. 13. Isa. 44. 25. So after in Psal. 75. 5. and 10â— 9. and 73. 3. The Chaldee calleth them mockers that worke so the holy Ghost translateth it Act. 13. 41. from Hab. 1. 5. The Hebrew word signifying a willing working out perfecting and practising as Psal. 7. 14. painfull iniquitie or sorrowfull sin vaine unlawfulnesse The originall word Aven which hath the signification of paine or sorrow is of large use denoting all sinfull and unjust affections actions or endevours which cause paine or sorrow or be painfully done and is applied in speciall to idolatry joyned with Teraphim or images 1 Sam. 15. 22. And Beth-el that is Gods house is called of the Prophets Beth-aven an Idols house or place of iniquitie Hos. 4. 15. and 10. 5. because Ieroboam had there set up false worship 1 Kings 12. 29. And in Isa. 66. 3. he that blesseth Aven or an Idoll is turned in Greeke a blasphemer Thus Poghnalei-aven be such as worke practise or commit idolatry superstition or other sin and iniquitie whereof comes sorrow griefe miserie and at last confusion however such evill workers doe polish and trim their actions for they shall be rejected that worke unlawfulnesse hoi ergazomenoi ten anomian Mat. 7. 23. or are workers of iniquitie hoi ergatai tes adiktas Luke 13. 27. as this Hebrew phrase is by the Evangelists interpreted The phrase is taken from Iob ch 31. 3. and 34. 8. 22. The Chaldee translateth them that doe falshood Vers. 7. Thou wilt bring to perdition or wilt doe quite away wilt fordoe or make perish man of blouds that is bloudy man or murderer as the Chaldee expoundeth it the man that sheddeth innocent bloud When bloud is used in the plurall number it usually noteth murder or manslaughter and the guilt following it as Gen. 4. 11. the voyce of thy brothers blouds crieth 1 Chr. 22. 8. thou hast shed many blouds so after in Ps. 9. 13. and 106. 38. and 51. 16. Somtime it signifieth naturall uncleannes as we are borne in sin or sin deserving death Ezek. 16. 6. 9. I saw thee polluted in thine owne blouds c. Hereto we may compare the Apostles speech Iohn 1. 13. which are borne not of blouds c. A man of blouds is one that is defiled therewith or given thereto 2 Sam. 16. 7. Psal. 16. 9. and 55. 24. and 59. 3. and 139. 19. See the like phrase opened Psal. 140. 12. and of deceit that is man of deceit as is expressed Psal. 43. 1. meaning the deceitfull man faytor or impostor so noting hereby the secret sinner as by the former speech the open and violent Deceit dole or guile called in Hebrew Mirmah is named of Ramah to heave or cast or shoot with bow And as warpen bowes doe cast and shoot awry and deceive the archer Psal. 78. 57. so impostors or men of guile doe first as it were lift up a man with vaine hope that being disappointed he may have the more heavy overthrow See 1 Chr. 12. 17. Gen. 29. 25. So in another phrase to lift up the soule signifieth to deceive with vaine hope Ier. 37. 9. Vers. 8. mercy or kindnesse benignitie in Chaldee goodnesse See the note on Psal. 136. 1. thy house or edifice named in the Hebrew of building beith in Greeke of dwelling oikos in English of tuition and custodie a house of the Almein huis which is of hu to defend By house here is meant Gods tabernacle called his house 1 Chron. 9. 23. Mark 2. 26. for the temple was not built in Davids dayes will doe worship or bow downe my selfe in signe of honour toward the palace for the worshippers entred not into the Sanctuary it selfe but into the court-yard and at the doore offered their gifts Psal. 116. 19. Lev. 1. 3. Heb. 9. 6. A palace Heical is the name of Kings houses Psal. 45. 9. 16. Prov. 30. 28. attributed to the places where Gods Majestie was said to dwell as the tabernacle 1
oblation or meat-offering to be burnt on the altar unto God with oile and incense for a memoriall Levit. 2. 2. The Hebrew Minchah is generalfy a gift or present carried to any Psal. 45. 13. and 72. 10. Gen. 32. 13. and in speciall a gift or oblation presented to God Gen. 4. 3 4 5. Psal. 96. 8. most specially the oblation of corne or flower called the meat-offering Lev. 2. Num. 29. The Apostle in Greeke turneth it Prosphora an oblation Heb. 10. 5. 8. 10. from Psal. 40. 6. burnt-offering which according to the originall word Ghnolah signifieth an ascension because this kind of sacrifice was wholly given up to God in fire Lev. 1. 3 9. 13. Therefore in Greeke it is translated holocautoma that is a whole burnt-offering turne to ashes that is consume to ashes with heavenly fire for so God approved and accepted the sacrifices of his people Lev. 9. 24 1 Kings 18. 28. Vers. 5. fulfill all thy counsell or accomplish it Counsell is as empty if it be not effected and accomplished and the performance is as the filling thereof So to fill or accomplish petitions in the verse following to fulfill joy Ioh. 3. 29. and 15. 11. to fulfill words is to confirme them 1 Kings 1. 14. and to performe or effect them 1 Kings 2. 27. Vers. 6. We will showt or that we may showt or shrill For these two phrases are used in differently See the note on Psal. 43. 4. thy salvation which thou O King hast received or which thou O God hast given set up the banner or display the slag or ensigne which was for triumph and victorie to honour God and to terrifie the enemies Song 6. 3. 9. Vers. 7. his anointed or Messias that is his King vers 10. Psal. 2. 6. with powers the salvation that is with full power or puissance even with the salvation of his right hand For Gods right hand is of wondrous excellent force and doth valiantly Exod. 15 6. Psal. 118. 16. and 89 14. Vers. 8. These that is Some mention chariots and some horses Chariot is used for chariots as also in Psal. 68. 18. so bird for birds Psal. 8. 9. Angell for Angels Psal. 34. 8. make mention of the name that is make it to be knowne and to be remembred with honour Psal. 45. 18. Esa. 49. 1. 2 Sam. 18. 18. Vers. 9. stand upright or set our selves sure to continue yet So after in Psal. 146. 9. and 147. 6. Vers. 10. the King he answer us By the King here seemeth to be meant Christ of whom this whole Psalme is composed as also the Chaldee Paraphrast understood it and therefore explained this verse thus O word of the Lord redeeme us O mighty King receive our prayer in the day of our invocation But the Seventie not keeping the distinctions turne it in Greeke thus Lord save the king and here us in the day that we call upon thee PSAL. XXI The King giveth thankes for many blessings received 8 He professeth his confidence of further grace and prophesieth the destruction of the wicked To the master of the musicke a Psalme of David IEhovah in thy strength the King shall rejoyce and in thy salvation how vehement glad shall he be Thou hast given to him his hearts desire and the earnest request of his lips thou hast not kept backe Selah For thou preventest him with blessings of goodnesse thou settest on his head a crowne of fine gold Life he asked of thee thou gavest it him length of dayes ever and aye Great is his honour in thy salvation glorious Majestie and comely honour hast thou put upon him For thou hast set him to bee blessings to perpetuall aye thou hast made him chearefull with joy with thy face For the King trusteth in Iehovah and through the mercy of the most high he shall not be moved Thy hand shall find out all thine enemies thy right hand shall find out them that hate thee Thou wilt set them as an oven of fire at the time of thy face Iehovah in his anger wil swallow them up fire shal eat them Their fruit from the earth thou wilt destroy and their seed from the sonnes of Adam For they have intended evill against thee they have thought a craftie purpose but they shall not be able For thou wilt set them as a Butt with thy strings thou wilt make ready against their faces Be thou exalted Iehovah in thy strength we will sing and praise with Psalme thy power Annotations IN thy strength or for thy strength thy kingdome strong helpe and deliverance This Psalm as the former gratulateth the victory and salvation of Christ and is by the Chaldee Paraphrast applied to the reigne of King Messias Also the Hebrew Iismach Shall rejoyce hath the letters being transplaced of the name Mashiach Christ. shall rejoyce or rejoyceth continually Vers. 4. a crowne a signe of glorious victorie and of the Kingdome V. 5. length of dayes that is a long continued life time Isa. 53. 10. Iob 12. 12. So Ps. 23. 6. 93. 5. and 91. 16. On the contrary short of dayes is short lived Iob 14. 1. ever and aie to eternall and perpetuall aie Christ being raised from death dieth no more death hath no more dominion over him Rom. 6. 9 But behold he is alive for evermore Amen Rev. 1. 18. and ever liveth to make intercession for them that come to God by him Hebr. 7. 25. Vers. 7. hast set him blessings that is made him to abound with all manner blessings himselfe to be an example of or to impart blessings unto others So to Abram it was said be thou a blessing Gen. 12. 2. the like promise is to his children Ezek. 24. 36. Isa. 19. 20. with thy face or before thy face in thy presence as Psal. 16. 11. Vers. 9. shall find out all thy enemies to wit to punish them as 〈◊〉 like phrase importeth Isa. 10. 10. or shall find for all that is shall be enough for all thy foes that is sufficiently able to overcome them so finding is used for sufficiencie Num. 11. 22. Iudg. 21. 14. For hand the Chaldee saith the stroke of thine hand Vers. 10. 〈◊〉 set them or put them all and every one 〈◊〉 is noted on Psal. 2. 3. So also after in vers 11. and 13. 〈◊〉 of fire a fierie furnace meaning in 〈◊〉 affliction Lam. 5. 10. the time of thy face that is of thine anger as the Chaldee Paraphrast explaineth it for the face sheweth forth pleasure or displeasure favour or wrath so face is used for anger Psal. 34 17. Lev. 20. 6. Gen. 32. 20. Lam. 4. 〈◊〉 â—er 3. 12. swallow them that is destroy or d 〈…〉 sh them so Psal. 35. 25. and 52. 6. and 55. 〈◊〉 〈◊〉 the Chaldee expoundeth it the fire of Ge 〈…〉 or of Hâ—ll Vers. 11. Their fruit that is their children called the fruit of the body and wombe Psal. 127. 3. and 132. 11. Deut. 28. 4. or their labour and that which
and somtime waneth and seemeth to be gone yet is continually renued and so stable a fit resemblaâ—ce of the throne or Church of Christ which hath not alwaies one face or appearance in the world though it be perpetnall and a witnesse the Moone and perpetuitie of it with the successive course of night and day is made a witnesse of Gods faithfulnesse in his covenant Ierem. 33. 20 21. Christ also himselfe is called a faithfull witnesse Rev. 1. 5. Esay 55. 4. and faithfull meaneth Stedfast as 2 Sam. 7. 16. compared with 1 Chron. 17. 14. and that lyeth not Prov. 14. 5. Vers. 39. But thou or And thou a word of grieâ—e and indignation as Psal. 2. 6. â—â—thaâ— complaineth of the miseries of the Church whereby all the former promises seeme to be frustrated Vers. 40. his crowne or diademe prophaned by casting to the ground Nezer a separation is figuratively used for a crowne or garland such as Kings wore 2 Sam. 1. 10. and high Priests Exod. 29. 6. as being a signe of their separation from others in respect of some dignitie or holinesse and hereof the Nazarites had their name Numb 6. 2 5 7. So Psal. 132. 18 Vers. 42. rob or rifle him meaning Christ in his members for that which is done to any one of them is done unto him Act. 9. 4. Mat. 25. 40 45. Vers. 4â— his brightnesse or puritiâ— that is the splendent glory and dignitie of the kingdome defiled and prophaned by the enemies Vers. 46. daies of his youth of his strength and vigour hastening old age and misery upon him Hos. 7. 9. See the contrarie Psalm 103. 5. Io◠〈◊〉 25. Vers. 48. how transitory or of what worldly time of what short durance See Psalm 39. 6. the Greeke turneth it what my substance is Compare herewith Ioh 10. 9 1â— c. Vers. 49. see death that is die So Luke 2. 26. Psal. 16. 10. The Chaldee saith see the Angell of death the hand of hell the power of the grave or of death See Psal. 49. 16. 10. Vers. 51. of all great peoples or of all the many the multitudes of peoples Vers. 52. the foot-steps or foot-soles that is the wayes life actions and sufferings Psal. 56. 7. and 49. 6. This referred to Christ respecteth the oracle Gen 3. 15. that the Serpent should bruise the foot-sole of the womans seed Referred to Christians which follow his foot-steps in sâ—iffering and dying with him that wee may be glorified with him 1 Pet. 2. 21. Rom. 8. 17. it noteth the scandall of the crosse of Christ to the Iews a stumbling blocke and to the Greekes foolishnesse 1 Cor. 1. 23. 1 Pet. 4. 13 14. The Chaldee understands it of the sâ—acknesse of the foot-steps Vers. 53. Blessed be These be words of faith and joy as finding an issue out of the temptation and rejoycing in the midst of tribulation as Rom. 7. 24 25. 2 Cor. 1. 3 4 c. and Amen Thus is this third Booke of the Psalmes also concluded See the notes on Psal. 41. 14. and 72. 19. The fourth Booke PSAL. XC Moses setting forth Gods providence 3 complaineth of humane fragilitie 7 divine chastisements 10 and brevitie of life 12 He prayeth for the knowledge and sensible experience of Gods good providence A prayer of Moses the man of God LOrd thou hast beene to us an habitation in generation and generation Before the mountaines were borne and thou hadst brought forth the earth and the world even from eternitie unto eternitie thou art God Thou turnest sory man unto contrition and sayest returne ye sons of Adam For a thousand yeares in thine eyes are as yesterday when it is past and as a watch in the night Thou carriest them away with a floud they are as a sleepe in the morning as the grasse that is changed In the morning it flourisheth and is changed at the evening it is cut downe and witheâ—eth For we are consumed in thine anger and in thy wrathfull heat wee are suddenly troubled Thou hast set our iniquities before thee our hidden sins to the light of thy face For all our dayes doe turne away in thine exceeding wrath wee have consumed our yeares as a thought The daies of our years in them are threescore and ten yeares and if they be in strengths fourescore yeares and their pride is molestation and painfull iniquitie for it is cut downe speedily and we flie away Who knoweth the strength of thine anger and according to thy feare thine exceeding wrath To number our dayes so make thou us to know that wee may apply the heart to wildome Returne Iehovah how long and let it repent thee concerning thy servants Satisfie us in the morning with thy mercy that wee may shout and rejoyce in all our daies Make thou us rejoyce according to the daies thou hast afflicted us the yeares wherein we have seene evill Let thy worke appeare unto thy servants and thy comely honour into their sonnes And let the pleasantnesse of Iehovah our God be upon us and the worke of our hands establish thou upon us yea the worke of our hands establish thou it Annotations THe man of God that is the Prophet as Deut. 33. 1. For a Prophet a Seer and a man of God were all one 1 Sam. 9. 6 8 9 10 11. The Chaldee Paraphrast sheweth it here saying A Prayer that Moses the Prophet of the Lord prayed when the people of the house of Israel had sinned in the wildernesse This Psalme hath reference to that history in Numb 14. an habitation or mansion in all our travels in this terrible wildernesse Exod. 33. 14. Deut. 8. 15. and 33. 27. Vers. 2. were borne this and the next word brought forth are similitudes taken from procreation of children to signifie the creation of the world Like speeches are in Job 38. 28 29. of the raine dew ice and frost Vers. 3. unto contrition till he be contrite or broken that is even to death as the Chaldee explaineth it Thou turnest man for his sinne unto death returne the body to the earth Psal. 146. 4. and the spirit to God Eccles. 12. 7. Vers. 4. a watch a ward or custodie which is about three houres space for the Iewes divided the day into twelve houres Ioh. 11. 9. and so the night which they subdivided into foure watches Matt. 14. 15. named the evening midnight cock-crowing and dawning Mark 13. 35. Luke 12. 38 39. Mat. 24. 43. See also Exod. 14. 24. 1 Sam. 11. 11. Vers. 5. a sleepe the Chaldee paraphraseth If they turne not thou wilt bring death upon them which is like a sleepe unto them and in the world to come they shall be changed as the grasse which is cut downe Vers. 6. is changed or changeth to wit the estate thereof that is sprouteth or groweth as the Chaldee explaineth it And so the Hebrew which generally signifieth a change passage or shifting is sometime used for the better to sprout Ioh 14. 7 So to change the strength
Esay 40 31. is to râ—nue â—r increase it Vers. 8. our hidden sinnes or sins of our youth as the Chaldee here taketh it The Hebrew word will beare both so also the sense for we have both secret sins Psal. 19. 13. and sins of our youth Psal. 25. 7. which God often punisheth us for Ioh 20. 11. to the light of thy face that is knowing remembring manifesting and punishing them Ier. 16. â—7 â—sâ—l 109. 14. 15. For the Lord lightneth things that are â—iâ— in darknesse and maketh the counselt of the heart manifest 1 Cor. 4. 5. he is of pure eyes and cannot sâ—â—evill Hâ—b 1. 13. therefore David prayeth hide thy face from my sinnes Psal. 5â— 1â— Vers. 9. doe turne away or turne the face decline as the day drawing to an â—nd 〈◊〉 〈◊〉 4. 〈◊〉 as a thought or 〈…〉 word a sound that passeth out of the mouth as Iâ—b 37. 〈◊〉 as a taâ—e that iâ— told for mans life is a breath or â—â—pour Psal. 39. 6. 〈…〉 4. 14. and so the Chaldee translateth it as the breath of the mouth in winter Moses bewaileth the decaying of the people in the wildernesse for they came out of Aegypt six hundred thousand men Exod. 12. 37. and not one feeble among them Psalm 105. 37. and being mustered at mount Sina from twentie yeares old and above they were 603 550. men besides the tribe of Levi Numb 1. 46 47. but for their sinne at Kadesh God sware their carkasses should fall in the wildernesse Numb 14. 28 29. which came so to passe For being â—ustered about 38. yeares after there was of all that armie not left a man alive save Caleb and Josua Numb 26. 63 64 65. Vers. 10. if they the yeares be in strâ—ngths that is most strong and valid or if by reason of great strength their pride or prowesse that is the excellencie or lustihead of those yeares the bravest of them is but misery painfull iniquitie paine and misery the punishment of sin Iniquitie is often put for the punishment of it Psal. 32. 5. Vers. 11. according to thy feare or as thy feare that is who knoweth or acknowledgeth thy wrath so as thy feare teacheth men to doe meaning by feare either Gods law as Psal. 19. 10. or his fearefull judgements upon sinners which should strike a feare into mens hearts Deâ—â— 13. 11. Psalâ— 119. 120. Ion. 1. 16. Or as thy feare that is so as to feare thee for thy wrath and by it to depart from evill as Prov. 16. 6. 2 Coâ— 5. 10 11. or even according to thy feare so is thy wrath The Chaldee paraphraseth who knoweth to turn away the strength of thy anger but the just which feare thee appeasing thy wrath Vers. 12. may apply or may bring may make come to wisdome or may get a heart of wisdome that is a wise heare and so may bring it to thee when we shall come to judgement Vers. 13. how long wilt thou afflict us as the Chaldee paraphraseth or wilt thou deferre to helpe us See Psal 6. 4. repent thee to wit of the evill intended or inflicted upon thy servants as Deut. 32. 36. Iâ—eâ— 2. 13. Ion. 3. 10. Ier. 18. 8. Vers. 14. in the morning that is early after the darke night of afflictions see Psalm 5 4. and 30. 6. Vers. 15. the yeares c that is as wee have beene many dayes and yeares afflicted so let us have many yeares of comfort Vers. 16. thy comely honour or magnificence in releasing us from trouble and refreshing us with mercie Vers. 17. the pleasantnesse or beautie that is the accomplishness of thâ— coâ—enant and promise to our fathers let now be seene upon us So the staffe beauty or pleasantnesse in the Lords hand signified his covenaâ—â— with them Zâ—ch 11. 7. 10. or generally it 〈◊〉 〈◊〉 Gods â—â—â—â—ble grate and favour See 〈◊〉 27. 4. The Châ—ldee expâ—unds it the pleasantnesse of Paradise stablish or direct 〈◊〉 and â—â—re For the Lord worketh all our actions f 〈…〉 Esay 26. 12. and without him we can doe nothing Iob. 15. 5. PSAL. XCI The state of the godly 3 Their safetie 9 Their habitation 11 Their keepers 14 Their friend with the effects of them all HEe that sitteth in the secret of the most high shall lodge himselfe in the shadow of the Almighty I wil say of Iehovah my safe hope my fortresse my God in him will I trust For he will deliver thee from the snare of the Fowler from the wofull pestilence Hee will cover thee with his wing under his feathers thou shalt hope for safety his truth shal be a buckler and a shield Thou shalt not feare for the dread of the night for the arrow that flieth by day For the pestilence that walketh in the darknesse for the stinging plague that wasteth at noone-day A thousand shal fall at thy side and ten thousand at thy right hand unto thee it shall not come neare Onely with thine eyes shalt thou behold and shalt see the reward of the wicked Because thou Iehovah my safe hope the most high thou hast put for thy mansion There shall not befall unto thee any evill and the plague shall not come nigh thy tent For his Angels will he command for thee to keepe thee in all thy waies Vpon their hands shall they beare thee up lest thou dash thy foot against a stone Thou shalt tread upon the fierce Lion the Aspe thou shalt tread downe the lurking Lion and the Dragon Because hee cleaveth unto me therefore will I deliver him I will set him on high because hee knoweth my name Hee shall call on mee and I will answer him with him will I be in distresse I wil release him and will honour him With length of daies will I satisfie him and will make him to see my salvation Annotations SEcret in Greeke helpe shall lodge or that lodgeth 〈◊〉 shadow that is defence as Numb 14. 9. So the Greeke saith protection the Chaldee addeth shadow of the clouds of the glory of the A 〈…〉 ghtie Vers. 2. I will â—ay or doe say namely to th 〈…〉 man for his further coâ—â—ort and assurance as vers 3 c. oâ— in his naâ—â— pâ—â—ting my selfe for an example The Greeke for more plainnesse changeth the person thus He shall say to the Lord thou art mine helper c. The Chaldee addeth David said I will say c. of Iehovah or to him that hee is my safe hope or my shelter Vers. 3. of the fowler as Psal. 124. 7. or hunter meaning the devill that hath the power of death and seeketh to destroy Heb. 2. 14. 1 Pet. 5. 8. the wofull pestilence Hebr. the pest of wofull evils that is the most wofull noysome and contagious pest Vers. 5. the dread of the night the dreadfull evill that terrifieth in the night Prov. 3. 25. Song 3. 8. arrow so the pestilence is called Deut. 32. Ezek. 5. 16. The Chaldee calleth it the arrow of the Angell of death Vers. 6.
2 c. Vers. 15. judgement shall returne to justice that is severity to mercy the rigour of the Law changed to the clemency of the Gospell So judgement is often used for sentence of punishment as Ier. 52. 9. and justice for grace and mercy see Psal. 24. 5. Or judgement which in the affliction of Gods people and prosperity of the wicked seemeth to be parted from justice shall returne unto it when the godly are delivered and the wicked punished after it so the Greeke turneth it or after him meaning God Vers. 16. who will rise up or who standeth up namely to assist me meaning no man doth Vers. 17. an helpfulnesse that is a full helpe see Psal. 44. 17. in silence the place of stilnesse and silence that is the grave as the Greeke explaineth it so Psal. 115. 17. see also Psal. 49. 13. Vers. 18. is moved or slippeth see Ps. 38. 17. Vers. 19. my cogitations my carefull troubled thoughts perplexed as the branches of a tree for so the word properly signifieth therefore the Greeke turneth it sorrowes So Ps. 139. 23. Vers. 20. of wofull evils or of mischiefes the mischievous tyrannous throne of the unrighteous Iudge shall it have fellowship or be joyned with thee O God meaning it shall not as Shalt thou build 2 Sam. 7. 5. is Thou shalt not build 1 Chr. 17. 4. See also Psal. 5. 5. which frameth or he that frameth or formeth by a decree or for a statute a law V. 21. run by troupes combine and gather together as banded to fight in Greeke they hunt for V. 23. will turne Hebr. hath turned that is will assuredly turne in their malice or for their evill PSAL. XCV An exhortation to praise God 3 for his greatnesse 6 and for his goodnesse 8 A warning not to harden the heart against Gods word as Israel had done who therefore entred not into his rest COme let us shout joyfully to Iehovah let us shout triumphantly to the Rocke of our salvation Let us prevent his face with confession with Psalmes let us shout triumphantly to him For Iehovah is a great God and a great King above all gods In whose hand are the deepe places of the earth and the strong heights of the mountaines are his Whos 's the sea is for he made it and the dry land his hands have formed Come let us bow downe our selves bend downe let us kneele before Iehovah our maker For he is our God and we are the people of his pasture and sheepe of his hand to day if ye shall heare his voice Harden not your heart as in Meribah as in the day of Massah in the wildernesse Where your fathers tempted me proved me also saw my worke Fortie yeeres I was irked with ' that generation and said they are a people erring in hart and they know not my waies So that I sware in mine anger if they shall enter into my rest Annotations COme or Goe to The holy Ghost by David thus exhorteth Israel to laud the Lord and obey his voice For he penned this Psalme Heb. 3. 7. and 4. 7. the Rocke meaning Christ as the Apostle sheweth Heb. 3. 6 7. the Greeke translateth it God our Saviour Vers. 2. prevent come first and speedily Vers. 3. great God or great Potentate Ael So Christ is also intituled Tit. 2. 13. All Gods Angels Princes or false gods Psa. 8. 6. and 82. 6. and 96. 4 5. Vers. 4. deepe places or deepe closets Hebr. searchings that is deepe secret places for which search is made Iob 28. 1 2 c. and which cannot by mans search be found Iob 38. 4 5 6 18. strong heights or wearisome heights high mounts which weary men to climbe them but the word hath also a signification of strong and not being wearied Numb 23. 22. Vers. 7. of his hand that is of his guidance Psal. 77. 21. See also Psal. 100. 3. to day hereby is meant the whole time wherin Christ speaketh by his Gospell Heb. 3. 7 13 15. and 4. 7 8. Vers. 8. in Meribah that is in the Contention or Provocation as the Greeke turneth it The name of a place in the wildernesse where Israel contended with Moses and tempted the Lord saying Is the Lord among us or no because there was no water for the people to drinke Therefore he called the place Massah Tentation and Meribah Contention Exod. 17. 1 2 7. Also another place where againe they contended with Moses with the Lord Num. 20. 1 3 13. day of Massah that is of Tentation by day againe we may understand the whole space wherein they tempted God ten times as is said Num. 14. 22. so the day of salvation 2 Cor. 6. 2. is the time thereof Yet there was a speciall day and place of Tentation named Massah Ex. 17. 2 7. whereupon Moses warned the people Ye shall not tempt the Lord your God as ye tempted him in Massah Deut. 6. 16. Vers. 9. tempted me hereupon the Apostle saith they tempted Christ 1 Cor. 10. 9. my worke that is workes Heb. 3. 9. both in miraculous mercies giving them bread from heaven and waters out of the rockes c. Psal. 78. 15 23 c. and in punishments for their rebellions Psal. 78. 31 33 c. Heb. 3. 17. For worke sometime signifieth reward Psal. 109. 20. Iob 7. 2. Lev. 19. 13. Vers. 11. if they shall enter that is they shall not enter Heb. 3. 11. 18. a part of the oath is not uttered see Psal. 89. 36. This oath was made at Cadesh where the people through unbeleese refused to enter the promised land Num. 14. 21 22 23 30 32. Heb. 3. 17. 19. my rest the land of Canaan Deut. 12. 9. 1 Chron. 23. 25. a figure of a better rest which we that have beleeved the word doe enter into Heb. 4. 3. for if that land wherein now they were had beene their rest David would not have spoken of another there remaineth therfore a Rest for the people of God let us studie to enter into it Heb. 4. 8 9 11. PSAL. XCVI An exhortation to praise God for his greatnesse 5 The vanity of Idols 8 God onely is to be served 9 His reigne and judgement is to be shewed to the Gentiles SIng ye to Iehovah a new song sing ye to Iehovah all the earth Sing ye to Iehovah blesse ye his name preach the good tidings of his salvation from day to day Tell among the nations his glory among all peoples his marvellous workes For great is Iehovah and praised vehemently fearefull he is above all Gods For all the gods of the peoples are vaine idols but Iehovah made the heavens Glorious majesty and comely honour are before him strength and beauteous glory in his sanctuary Give to Iehovah yee kindreds of the peoples give to Iehovah glory and strength Give to Iehovah the glory of his name take up an oblation and come into his courts Bow downe your selves to Iehovah in the comely honour of the sanctuary