Gen. 2. 3. and 6. 20. Verse 16. it is the sinne c. or sinne is laid upon thy people It may be understood of the Egyptians as if the sinne or fault were theirs and so the Chaldee explaineth it Thy people sinneth against them that is against thy seruants the Israelites Or sinne and so punishment is laid upon thy people us the Israelites without cause and so the Greeke translateth wilt thou therefore wrong thy people Sinne is often used for punishment See Gen. 4. 7. Vers. 19. them in evill that is both themselves as the Greeke translateth it and the people over whom they were to be in an evill case saying vnderstand from verse 13. and 18. the taske-masters and the king also saying or after it was said see verse 14. Vers. 20. lighted upon that is met with as unlooked for or fell upon them with hard words as verse 21. It is the word used before in verse 3. and Gen. 28. 11. Vers. 21. judge the Chaldee saith be avenged An intemperate speech and an example of great infirmitie imputing the cause of their troubles to Gods ministers forgetting their former faith and thankefulnesse Exod. 4. 31. to stinke that is as the Greeke explaâ—neth it to be abhorred see Gen. 34. 30. to give or and hath given as to hold the arke 1 Chro. 13. 9. is expounded and held it 2 Sam. 6. 6. Vers. 23. delivering thou c. that is thou hast not at all delivered nor shewed any likelihood as yet thereof And here Moses himselfe bewraieth the remnants of his former infirmitie Exod. 4. 10. 13. CHAP. VI. 1 God comforteth Moses renewing his promise by his name Iehovah 5 and remembrance of his covenant 6 Hee sendeth him with these comforts unto Israel 9 but they hearken not unto him 11 He sendeth him againe to Pharaoh though Moses is loth to goe 14. The genealogie of Ruben 15 of Simeon 18 of Levi of whom came Moses and Aaron 28 A repeating of Moses mission to Pharaoh and his exception against it AND Iehovah said unto Moses Now shalt thou see what I will doe to Pharaoh for by a strong hand shall hee send them away and by a strong hand shall he drive them out of his land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AND God spake unto Moses and said unto him I am Iehovah And I appeared unto Abraham unto Isaak and unto Iakob by the name of God Almightie but by my name Iehovah was I not knowne to them And also I established my covenant with them to give unto them the land of Canaan the land of their sojournings in the which they sojourned And also I have heard the groaning of the sons of Israel whom the Egyptians keepe in servitude and I have remembred my covenant Therefore say thou unto the sonnes of Israel I am Iehovah and I will bring you out from under the burdens of the Egyptians and I will rid you out of their servitude and I will redeeme you with a stretched out arme and with great judgments And I will take you to me for a people and I will be to you a God and yee shall know that I am Iehovah your God which bringeth you out from under the burdens of the Egyptians And I will bring you in unto the land which I did lift up my hand to give it to Abraham to Isaak and to Iakob and I will give it to you for an heritage I am Iehovah And Moses spake so unto the sonnes of Israel but they hearkened not unto Moses for anguish of spirit and for hard servitude And Iehovah spake unto Moses saying Goe in speake unto Pharaoh King of Egypt that he send away the sonnes of Israel out of his land And Moses spake before Iehovah saying Behold the sonnes of Israel have not hearkened unto mee and how shall Pharaoh heare mee and I am of uncircumcised lips And Iehovah spake unto Moses and unto Aaron and gave them a charge unto the sonnes of Israel and unto Pharaoh the king of Egypt to bring forth the sonnes of Israel out of the land of Egypt These be the heads of their fathers houses the sonnes of Ruben the first-borne of Israel Enoch and Phallu Hezron and Carmi these be the families of Ruben And the sonnes of Simeon Iemuel and Iamin and Ohad Iachin Zohar Saul the sonne of a Canaanitesse these are the families of Simeon And these are the names of the sonnes of Levi acording to their generations Gershon and Kohath and Merari and the yeers of the life of Levi were an hundred seven and thirtie yeeres The sons of Gershon Libni Shimei according to their families And the sonnes of Kohath Amram and Ishar and Hebron and Vzziel and the yeeres of the life of Kohath were an hundred three and thirty yeers And the sons of Merari Mahali Mushi these are the families of Levi according to their generations And Amram tooke Iochebed his aunt unto him to wife and she bare to him Aaron and Moses and the yeeres of the life of Amram were an hundred seven and thirty yeeres And the sonnes of Ishar Korah and Nepheg and Zichri And the sonnes of Vzziell Misael and Elsaphan and Sithri And Aaron tooke Elisabet daughter of Amminadab sister of Naasson unto him to wife and shee and she bare unto him Nadab and Abihu Eleazar and Ithamar And the sonnes of Korah Assir and Elkanah and Abiasaph these are the families of the Korhite And Eleazar sonne of Aaron tooke unto him one of the daughters of Putiel unto him to wife and she bare unto him Phinehas these are the heads of the fathers of the Levites according to their families This is that Aaron and Moses unto whom Iehovah said Bring out the sonnes of Israel from the land of Egypt according to their armies These are they which spake to Pharaoh King of Egypt to bring out the sonnes of Israel from Egypt this Moses and Aaron And it was in the day when Iehovah spake unto Moses in the land of Egypt That Iehovah spake unto Moses saying I am Iehovah speake thou unto Pharaoh King of Egypt all that I speake unto thee And Moses said before Iehovah Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me Annotations BY a strong hand that is by force and constraint God even compelling him thereto by his judgments â—s verse 6. and Exod. 3. 20. This was fulfilled Exod. 12. 31. 33. and 13. 3. 9. celebrated alwaies after Deut. 6. 21. 22. and 26. 7. 8. Psal. 136. 10. 11. 12. Ier. 32. 20. 21. Dan. 9. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the fourteenth Section or Lecture of the Law called of the beginning of the third verse And I appeared See Gen. 6. 9. and 28. 10. Vers. 3. Almighty or Alsufficient see Gen. 17. 1. The Greeke translateth being theit God The two titles here expressed Ael God and Shaddai Almighty are not used in Scripture till Abrahams time and in speech to him Gen. 14. 18. and
every man for himselfe And Moses and Eleazar the Priest tooke the gold of the captaines of thousands and of hundreds and brought it into the Tent of the congregation for a memoriall for the sonnes of Israel before Iehovah Annotations AVenge the vengeance or Revenge the revengement of the sons of Israel that is take vengeance for the Israelites wrong and injurie upon the Midianites who vexed Israel with their wiles and beguiled them in the matter of Peor Numb 25. 17 18. The Lord to whom vengeance and recompence belongeth Dent. 32. 35. and would not therefore have men avenge themselves Rom. 12. 19 commandeth this vengeance for his peoples sake many of whom he had formerly slaine for sinning with the Midianites Numb 25. 9. and now turneth his hand against their enemies because he is the avenger of all such 1 Thess. 4. 6. Therefore he calleth it here the vengeance of the sonnes of Israel but Moses calleth it the vengeance of Iehovah vers 3. And the commandement is given to Moses the Magistrate the Minister of God a revenger to execute wrath upon evill doers Rom. 13. 4. Midianites in Greeke Madianites the posterity of Midian the son of Abraham by his wife Keturah Gen. 25. 1 2. Why these were now punished rather than the Moabites their partners in sinne is touched on Numb 25. 17. gathered unto thy peoples that is die and be buried See the Annotations on Numb 20. 24. and Gen. 25. 8. Vers. 3. to render or to give the vengeance of Iehovah which phrase the Apostle useth in 2 Thess. 1. 8. giving or rendring vengeance on them that know not God That which in vers 2. was called the vengeance of the sonnes of Israel is here named the vengeance of the Lord as being executed by his word and for the injury done unto him for he that toucheth his people toucheth the apple of his eye Zach. 2. 8. The Chaldee here expoundeth it the vengeance of the people of the LORD Vers. 4. A thousand of a tribe a thousand that is of every tribe a thousand in all twelve thousand vers 5. which was but a small company in respect both of the six hundred thousands of Israel Numb 26. 51. and of the nation of the Midianites governed by five Kings vers 8. But there is no restrain to the Lord to save by many or by few 1 Sam. 14. 6. And this small number was chosen that the victorie might be acknowledged the Lords as after this he said unto Gideon The people that are with thee are too many for me to give the Midianites into their hands lest Israel vaunt themselves against me saying Mine owne hand hath saved me Iudg. 7. 2. Vers. 5. there were delivered in Chaldee there were chosen in Greeke they numbred Vers. 6. Phinehas the zealous Priest who had formerly slaine Cozbi the Princes daughter of Midian Num. 25. 7. 15. holy instruments Hebr. instruments or vessels of holinesse hereby the Arke and things belonging thereto may be meant as appeareth by Numb 14. 44. Or because the Arke was but one and he speaketh here of moe instruments the trumpets may be understood and so to reade it the holy instruments that is the trumpets c. for and is sometime used by way of explication for that is or to wit as is noted on Gen. 13. 15. But to understand hereby the Vrim and Thummim or Golden plate as some do is unprobable because they were not in the hand of Phinehas but of Eleazar who was the high Priest Numb 27. 21. and 20. 26. trumpets of alarme to blow an alarme that they might be remembred before the Lord their God and saved from their enemies according to the law and promise in Num. 10. 9. and practise in ages following 2 Chron. 13. 12 14 15. Thus had they both Gods commandement and the signes of his presence and aid to sanctifie their expedition Vers. 8. beside those or with those that were slaine for the Hebrew gnal often signifieth with as in Exod. 35. 22. Levit. 14. 31. Deut. 22. 6. and other-where five kings called else-where Princes and Dukes of Sibon Ios. 13. 21. But Sihon the Amorite being slaine before Num. 21. 23 24. these Dukes of his now reigned as Kings fought against Israel and were overcome by faith which subdueth kingdomes Hebr. 11. 33. The Antichristian Amorite the Beast hath twice five that is ten Kings as hornes on his head which make warre with the Lambe Christ and the Lambe overcommeth them Rev. 17. 12 14. and 19. 19. 21. Balaam also they killed among or with those that were slaine of them as is expressed in Numb 13. 22. which also is added in the Greeke version here So that either he stayed with the Midianites when he departed from Balak or returned from his place unto them as is noted on Num. 24. 25. And hee died not the death of the righteous as he seemed to desire Num. 23. 10. but his iniquitie was upon his bones though hee was the terrour of the mightie in the land of the living yet was he broken in the midst of the uncircumcised and lay with them that were slaine with the sword as the Prophet speaketh of others in Ezek. 32. 27 28. Vers. 10. castles or goodly buildings or villages see this word in Gen. 25. 16. The Chaldee here expoundeth it their houses of worship or adoration their Temples Vers. 12. the captivitie that is the captives women and children see Num. 21. 1. So after in vers 19. the bootie or the thing taken which being here distinguished from the captives meaneth the beasts and cattell as appeareth by vers 32. and 26. the spoile a generall word for things taken in warre Ios. 22. 8. implying sometime beasts and cattell also as in 2 Chron. 15. 11. and all other things as garments gold silver c. vers 20. 22. Ios. 7. 21. 2 Chron. 28. 15. victuals 1 Sam. 14. 30. and the like These all they brought unto the Governours and Congregation to be disposed of according to the will of God whose the victory was Vers. 13. to meet them As Melchisedek King and Priest went forth to meet A bram returning from the slaughter of the Kings Gen. 14. so Moses the King Eleazar the Priest and the Princes goe forth here to meet Abrahams children returning from the slaughter of the Kings of Midian Wherein the worke of Christ our King and Priest was figured who after our spirituall warfare with the enemies of our salvation meeteth us with his gracious Spirit to sanctifie and blesse us Hebr. 7. Also they went out to meet them to provide for the cleansing of the Souldiers w ch were polluted by the dead and might not therefore come into the campe before they were purified Num. 5. 2 3. and 19. 11 12 13. Vers. 14. the officers or the Bishops of the host as both the Hebrew and Greeke words signifie these were the captains as after is explained Moses who was the meekest man on earth in
their rejection Mat. 25. 12. and 7. 23. shall perish or be done away decay be lost To this way of the wicked which perisheth is opposed the good way which is everlasting wherein David desired God to lead him Psal. 139. 24. PSALME II. 1 David prophesieth of the rage of Iewes and Gentiles against Christ. 4 Gods wrath against them for it 6 Christ is established King 7 declared to be the Sonne of God 8 heire and ruler of the world 10 Kings are exhorted to submit unto him WHy doe the heathens tumultuously rage and the peoples meditate vanitie The Kings of the earth set themselves and the Princes doe plot together against Iehovah and against his Christ. Let us breake their bands and cast their cords from us Hee that sitteth in the heavens laugheth the Lord mocketh at them Then will he speake unto them in his anger and in his wrath hee will suddenly trouble them And I have anointed my King upon Sion the mountaine of my holinesse I will tell the decree Iehovah said unto me thou art my sonne I this day begat thee Aske of me and I will give the Heathens for thine inheritance the ends of the earth for thy firme possession Thou shalt roughly rule them with a rod of iron as the vessell of a pottter thou shalt scatter them in peeces And now O ye Kings be prudent be nurtured ye Iudges of the earth Serve yee Iehovah with feare and be glad with trembling Kisse ye the sonne lest he be angry and ye perish in the way when his anger shall burne suddenly O blessed are all that hope for safetie in him Annotations WHY or For what David was the writer of this Psalme as the Greeke prefixeth this title A Psalme of David and he beginneth with marvelling at the rage and folly of the Iewes and Gentiles in persecuting Christ and his Church Acts 4. 25 c. And as David himselfe was a figure of Christ in his kingdome and a father of him according to the flesh so suffered hee the like opposition at the hands of his owne people and of the nations round about him 2 Sam. 2. 10. and 3. 1. and 5. 17. and 10. 6 7 c. Tumultuously rage or burtle together convenâ— with rage and uprore mutinously This word is also used in Daniels case Dan. 6. 6. 11. and after in Psal. 64. 3. The Greeke ephâ—â—axan whereby the holy Ghost tranflateth it Act. 4 25. denoteth rage pride and fiercenesse as of horses that neigh and rush into the battell peoples or nations under these names are comprehended the Iewes with the Gentiles Act. 4. 27 28. meditate vanitie mutter a vaine or emptie thing which shall have no effect And here the Hebrew changeth the time as it doth very often otherwhere will meditate noting by such phrase a continuance of the action as they that did still or usually meditate vaine things But the holy Ghost in Act. 4. 25. keepeth like time here as before whose example I follow according to the proprietie of our tongue So after in this Psalme and many other The Hebrew text it selfe sometime doth the like as Isai. 37. 3â— compared with 2 Kings 19. 33. See the notes on Psal. 18. 7. Vers. 2. Set themselves or present themselves will stand up noting a setled purpose in the heart with a standing up in person to act the same 1 Chr. 1â— 14. princes rulers or priâ—â—e counsellors subtile prudent and imployed in making decrees Prov. 8. 15. next therefore in place to Kings and joyned with them as here so in Iudg. 5. 〈◊〉 Hab. 1. 10. Prov. 31. 4. plot conspire or are founded that is have their foundation plot or ground-worke laid as Exod. 9. 1â— Isâ— 44. 28. and this by assembling and consulting and is therefore interpreted gathered together Act. 4. 26. So the Chaldee translateth it consociate or joyned together to rebell before the Lord to fight against his anointed Christ or Anointed in Hebrew Mashiach or Messias which word though it be generall for the ancient Kings and Priests and Prophets that were anointed with oile Psal. 89. 31. and 105. 15. Isa. 45. 1. Num. 3. 3. 1 King 19. 16. yet is it principally the name of the Sonne of God our Saviour Dan. 9. 25 26. who was knowne in Israel by the name Messias Ioh. 1. 41. and 4. 25. and among Greekes by the name Christ of whom wee that beleeve in his name are also called Christians Act. 11. 26. because wee have an Anointing from him that is holy 1 Ioh. 2. 20. 27. himselfe being first anointed with the Spirit and with the oile of gladnesse above his fellowes Luke 4. 18. Psal. 45. 8. Of him is this Psalme interpreted by his Apostles saying Of a truth Lord against thy holy Child Iesus whom thou anointedst gathered were both Herod and Pontius Pilate with the nations and peoples of Israel to doe whatsoever thy hand and thy counsell had fore-determined to be done Act. 4. 27 28. Vers. 3. their bands These were signes of subjection Ier. 27. 2 3. 6 7. And thus the Kings and nations speake refusing to serve Christ though his yoke be easie Matth. 11. 29 30. Ier. 5. 5. The Hebrew phrase mo importeth their bands and his speaking of the Father and the Sonne jointly and of the Sonne in speciall but he that honoureth not the Sonne honoureth not the Father which sent him Ioh. 5. 23. So in the verse following the Lord mocketh at them and at him meaning them all jointly and each severally The like manner of speech see in Esay 53. 8. and 44. 15. Lam. 4. 10. Psal. 5. 12. and 11. 7. and 49. 14. and 59. 9. Iob 22. 19. Exod. 15. 15. Deut. 32. 23. 32. 35. 37. cords or ropes thicke twisted bands signes also of subjection and restraint Iob 39. 13. Ezek. 4. 8. and sometime of love Hos. 11. 4. Vers. 4. The Lord in Hebrew Adonai which in this forme is the peculiar title of God having the forme plurall and vowels of Iehovah mystically signifying my staies or my sustainers my pillars And where in one place Adonai is used another speaking of the same thing hath sometime Iehovah See Psal. 57. 10. with Psal. 108. 4. It commeth of Aeden a hase or pillar which sustaineth any thing The Chaldee translateth it the Word of the Lord that is the title of Christ Ioh. 1. 1. Rev. 19. 13. Our English word Lord hath much like force being contracted of the old Saxon Laford or Hlafford which commeth of Laef to sustaine refresh cherish mocketh will mock deride This implieth both their folly their punishment for it and how God will leave them helplesse in their miserie Psal. 59. 9. Prov. 1. 26. 28. It is spoken of God after the manner of men that hee laugheth mocketh is angry and the like not that he hath such passions as men but because he doth such things as men use to doe when they are moved with such passions and as the Hebrew Doctors say The law
to be revived when it is built and repaired 1 Chron. 11. 8. and stones revive when they are restored to their former state Nehem. 4. 2. And the Apostle confirmeth this interpretation citing the place thus At this time will I come Rom. 9. 9. It may also be translated According to the time of life or rather at this time of life the word this being usually understood as in Exod. 9. 18. 1 Sam. 9. 16. and 20. 12. and sometime expressed as in Ios. 9. 6. The Chaldee referreth it to Abraham and his wife According to this time when ye shall be alive A like promise is made in 2 King 4. 16. 17. where the Greeke version hath as the time or when the houre liveth Vers. 11. into dayes that is into yeeres as Gen. 4. 3. A like phrase the Evangelist useth of some gone forward in dayes for very aged Luke 1. 7. 18. So Gen. 24. 1. the way that is the custome or manner of women for the ordinary and naturall course of the body or fluors mentioned Levit. 15. 19. 25. meaning that she was past naturall strength to conceive and beare children as is explained in Rom. 4. 19. Heb. 11. 11. So the promise of redemption was fulfilled for us by Christ when wee were without strength Rom. 5. 6. even dead in trespasses and sinnes Ephes. 2. 1. Vers. 12. laughed as thinking it could not bee which her weake faith is after reproved and shee strengthned vers 13. 14. But Abrahams laughing was for joy in beleefe and admiration Gen. 7. 17. and so was Satahs afterward Gen. 21. 6. wherefore her faith also is commended unto us Heb. 11. 11. my Lord that is my husband whom Sarah reverenceth by this name wherefore her obedience is set forth for an example to all women in 1 Peter 3. 6. Vers. 14. any thing or word that is whatsoever can be spoken of unpossible or marvellous that is hard to be done or unpossible as the holy Ghost translateth this according to the Greeke version Luke 1. 37. So in Zach. 8. 6. It implyed also a thing hidden and unknowne Here God graciously pardoneth Sarahs infirmity after he hath reproved her and repeateth his promise to strengthen her faith that shee might bee blessed in beleeving that there should be a performance of those things which were told her from the Lord as Luke 1. 45. For Zachary was stricken dumbe for a time because hee beleeved not a like promise made unto him Luke 1. 13. 18. 20. Vers. 16. to bring them on the way or to send them away to weet with honour and after a godly sort as the Apostle speaketh 3 Ioh. 6. for this is a dutifull kindnesse much spoken of as in Act. 20. 38. and 21. 5. Rom 15. 24. 1 Cor. 16. 11. Tit. 3. 13. Vers. 17. shall I hide that is I will not hide As shalt thou build me an house 2 Sam. 7. 5. is the same that thou shalt not build 1 Chron. 17. 4. And doe men gather grapes of thornes Mat. 7. 16. which another Evangelist recording saith men doe not gather Luke 6. 44. The Lord will doe nothing but he revealeth his secret unto his servants the Prophets Amos. 37. Vers. 18. being shall be that is shall surely bee or become in him that is in his seed Christ see Gen. 12. 3. Vers. 19. how that hee will or to the end that hee may command but the Greeke keepeth the former sense his house the men of his house as the Chaldee explaineth it According to this is the law Deut. 6. 7. and 11. 19. and they shall keepe or that they may keepe these two phrases are implyed in the Hebrew and the Scripture useth them indifferently as judge not and ye shall not bee judged Luke 6. 37. or that ye be not judged as Mat. 7. 1. the way that is the true religion faith and obedience prescribed for men to walke it Act. 18. 25. 26. Deut. 8. 6. and 10. 12. The Chaldee saith the wates that are right before the Lord. unto him or of him The Greeke translateth all things that he hath spoken unto him Vers. 20. heavy or grievous of their sinnes see the notes on Gen. 73. 13. The Greeke here translateth their sinnes are very great Vers. 21. I will goe downe see this phrase in Gen. 11. 5. The Chaldee saith I will appeare and judge done altogether or made a full end that is have wholly finished their sinne which bringeth forth death Iam. 1. 15. This word full-end or consummation is used also for the full punishment and consuming of the sinners Ier. 46. 28. that I may know so the Greeke translateth it may also be Englished I will know that is make triall God speaketh of himselfe after the manner of men So in Gen. 22. 12. Exod. 33. 5. The Chaldee paraphraseth I will consume them if they repent not but if they doe repent I will not take vengeance Vers. 22. the men two of the three which appeared to Abraham vers 2. which were two Angels Gen. 19. 1. the third stayed with Abraham and he is called Iehovah the Lord Christ. stood or was standing as the Greeke translateth the Chaldee addeth stood in prayer before the Lord so Gen. 19. 27. And elsewhere by standing before God prayer is meant as Ier. 15. 1. And Christ saith when ye stand praying Mark 11. 25. Vers. 23. drew-neere to make his requests to the Lord a signe and fruit of faith Heb. 7. 19. and 10. 22. consume or make-an-end of Vers. 24. If so be or It may be peradventure it is a word that intimateth difficulty and yet with some hope of possibility as in Exod. 32. 30. Ios. 14. 12. Zoph 2. 3. 1 Sam. 14. 6. 2 King 19. 4. spare or forbeare forgive the place under one City Sodom implying all the rest Vers. 25. Far be it from thee The Hebrew Chalilah signifieth a profanation or profane thing and so forbidden to be done And sometime the name of God and Lord is added as in 1 Chron. 11. 19. 2 Sam. 23. 17. and it is in our phrase God forbid or Gods forbod The Apostles following the Greeke version expresse it sometime by Me genoito bee it not or sarre be it Rom. 3. 4. 6. sometime by hileos that is propitious or favourable as praying God in mercy to keepe it away as Matth. 16. 22. Farre be it from thee or God forbid Lord. to doe or from doing this word or this thing judgement that is right judgement or equity So the word judgement is often used as Psal. 9. 5. 17. and 119. 121. Mat. 23. 23. Vers. 26. all the place and so the people of the place In Ier. 5. 1. God offreth the like for Ierusalem if there could a man be found that executed judgement and sought the truth hee would spare it Vers. 27. have taken upon me or have willingly begun for so the originall word sometime signifieth willingnesse and content Ios. 17. 12. Iudg. 17. 11. sometime a voluntary beginning or
appeare in these sons of Israel yet God in mercy pardoned them and hath honoured them in the scriptures with great dignities that their names should bee graven on twelve precious stones and caried upon the hie priests heart Exod. 28. 21. 29. and that the gates of the heavenly Ierusalē should be after the names of these twelve sons of Israel Ezek. 48. 31. Rev. 21. 12. And their number as it was answerable to the twelve Princes that came of Ismael Gen. 25. 16. so is it remembred by the twelve Apostles of Christ Luk. 6. 13. Rev. 21. 14. And although of Ioseph there came two tribes Gen. 48. 5. 6. so that after a sort there were thirteene yet the scripture in naming or rehearsing them usually setteth downe but twelve omitting the name now of one then of another as may in sunday places bee observed Deut. 33. Ezek. 48. Rev. 7. c. V. 23. Issachar of the naming and interpretation of these see the notes on Gen. 29. and 30. Here is to be observed how Issachar Zabulon are set next after Iudah though Dan Naphtali Gad Aser were borne between them Gen. 29. 35. and 30. 6. 8. 11. 13. 18. because all the sonnes of one mother should be set together so they are placed also in Gen. 46. 8. 14. 15. and 49. 3. 14. where Zabulon is before Issachar and Exod. 1. 2. 3. Numb 1. 5. 9. 26. 28. 1 Chron. 2. 1. And in this order were they graven and set on the stones upon Aarons Ephod see Exod. 28 10 21. in the annotations V. 26. were borne so the Gr. expresseth it the Hebrew being singular was borne So in Gen. 46. 22. Padan Aram or Mesopotamia see Gen. 25. 20. But here except Benjamin for he was borne in Canaan ver 18. Iakobs sons though borne out of the land yet come thereinto it being promised them of God Gen. 28. 13. when Esaus sons borne in the land do goe out and give place Gen. 36. 5. 6. Ver. 27. Mamre see Gen. 13. 18. and 23. 2. the Greeke addeth he being yet alive to Mambre V. 29. his peoples his godly forefathers see Gen. 25. 8. buried him so Isaak and Ismael buried Abraham Gen. 25. 9. Esau Iakob were now 120 yeeres old Gen. 25. 26. the world was 2288. yeere old And Isaak had lived blind above 40. yeeres before his death Gen. 27. 1. Which death is here mentioned to make an end of Iakobs history for otherwise the things following in Gen. 37. 38. about Ioseph Iudah fell out before Isaak dyed CHAP. XXXVI 1 The generations of Esau by his three wives 6 His removing to mount Seir. 10 The names of his sonnes 15 The Dukes which descended of his sons 20 The sons and Dukes of Seir. 24 Anah findeth mules 31 The Kings of Edom. 40 The Dukes that descended of Esau. ANd these are the generations of Esau he is Edom. Esau took his wives of the daughters of Canaan Adah the daughter of Elon the Chethite and Aholibamah the daughter of Anah the daughter of Zibeō the Evite And Basemath the daughter of Ismael the sister of Nebaioth And Adah bare to Esau Eliphaz and Basemath bare Reuel And Aholibamah bare Ieush and Iaalam and Korah these were the sonnes of Esau which were borne unto him in the land of Canaan And Esau tooke his wives and his sons and his daughters and all the soules of his house and his cattell and all his beasts and all his substance which he had gathered in the land of Canaan and went unto a land from the face of Iakob his brother For their substance was more then that they might dwell together the land of their sojournings was not able to beare them because of their cattel And Esau dwelt in the mount of Seir Esau he is Edom. And these are the generations of Esau the father of Edom in the mount of Seir. These are the names of the sons of Esau Eliphaz the son of Adah the wife of Esau Reuel the son of Basemath the wife of Esau. And the sonnes of Eliphaz were Teman Omar Zepho and Gatam and Kenaz And Timna was concubine to Eliphaz Esaus son and she bare to Eliphaz Amalek these were the sons of Adah the wife of Esau And these were the sons of Reuel Nachath and Zerah Shammah and Mizzah these were the sons of Basemath the wife of Esau. And these were the sons of Aholibamah the daughter of Anah the daughter of Zibeon the wife of Esau and she bare to Esau Ieush and Iaalam Korah These were Dukes of the sons of Esau the sons of Eliphaz the first-borne of Esau duke Teman duke Omar duke Zepho duke Kenaz Duke Korah duke Gatam duke Amalek these were the dukes of Eliphaz in the land of Edom these were the sons of Adah And these were the sons of Reuel the son of Esau duke Nachath duke Zerah duke Shammah duke Mizzah these were the duks of Reuel in the land of Edom these were the sonnes of Basemath the wife of Esau. And these were the sons of Aholibamah the wife of Esau duke Ieush duke Iaalam duke Korah these were the dukes of Aholibamah the daughter of Anah the wife of Esau. These were the sons of Esau and these the dukes of them he is Edom. These were the sons of Seir the Chorite the inhabitants of the land Lotan and Shobal and Zibeon and Anah And Dishon Ezer and Dishan these were the dukes of the Chorites the sons of Seir in the land of Edom. And the sons of Loton were Chori and Hemam the sister of Lotan was Timna And these were the sons of Shobal Alvan and Manachath and Ebal Shepho and Onam And these were the sons of Zibeon both Ajah and Anah this Anah was he that found the mules in the wildernesse when he fed the asses of Zibeon his father And these were the sons of Anah Dishon and Aholibamah the daughter of Anah And these were the sons of Dishan Chemdan and Eshban and Iethran and Ceran These were the sons of Ezer Bilhan Zaavan and Akan These were the sons of Dishan Vz Aran. These were the dukes of the Chorites duke Lotan duke Shobal duke Zibeon duke Anah Duke Dishon duke Ezer duke Dishan these were the dukes of the Chorites according to their dukes in the land of Seir. And these were the Kings which reigned in the land of Edom before there reigned any King of the sons of Israel And there reigned in Edom Bela the son of Beor and the name of his citie was Dinhabah And Bela dyed and there reigned in his sted Iobab the son of Zerach of Bozrah And Iobab dyed and there reigned in his stead Chusham of the land of Temani And Chusham dyed and there reigned in his stead Hadad the son of Bedad who smote Midian in the field of Moab and the name of his citie was Avith And Hadap dyed and there reigned in his stead Samlah of Masrekah And Samlah dyed and
there reigned in his stead Saul of Rechoboth by the river And Saul dyed and there reigned in his stead Baal-chanan the son of Achbor And Baal-chanan the son of Achbor dyed and there reigned in his stead Hadar and the name of his citie was Paü and the name of his wife Mehetabel the daughter of Matred the daughter of Me-zahab And these were the names of the dukes of Esau according to their families according to their places by their names duke Timna duke Alvah duke Ietheth Duke Aholibamah duke Elah duke Pinon Duke Kenaz duke Teman duke Mibzar Duke Magdiel duke Iram These were the dukes of Edom according to their habitations in the land of their possession he is Esau the father of Edom. Annotations GEnerations a rehearsall of Esaus of-spring whereby the promise to Abraham for multiplication Gen. 22. 17. the Oracle given to Rebekah concerning two nations that were in her won be Gen. 25. 23. and the blessing of Isaak bestowed upon Esau Gen. 27. 39. 40. may be seen in great measure accomplished with the different estate of the children of this world from the children of God This same genealogie is again repeated in 1 Chro. 1. 35. c. Edom the name and note of his profanenesse see Gen. 25. 30. V. 2 of Canaan that is as the Gr. translateth of the Canaanites contrary to the will of God of Abrahā and of Isaak his father for the Canaanites were a cursed race Gen. 9. 25. and 24. 3. and 28. 1. Adah c. in Gen. 26. 34. Esaus wives had other names which in those times was usuall as Esau himself is called Edom Iakob is called Israel Maacah daughter of Abishalom 1 King 15. 2. is called Micaiah daughter of Uriel 2 Chro. 13. 2. and many the like Zibeon called in Gr. Sebegon he was grandfather to Aholibamah father to Anah so ther was a difference between these Anah Zibeon which were brethren v. 20. Evite or Chivvite in Ge. 26. 34. called a Chethite which though they were distinct peoples Gen. 10. 15. 16. yet might they dwell one in anothers territories Therefore in Gen. 26. 34. for Elon a Chethite the Greek there translateth Evite V. 3. Basemath called also Machalath Gen. 28. 9. Reuel or Reguel in Greek Ragonel Vers. 5. land of Canaan though they were there borne and of Canaanitish mothers yet they went out of the land and Iakobs sonnes borne in Mesopotamia came in to possesse it as their inheritance given of God Gen. 35. 26. and 37. 1. Vers. 6. tooke or had taken to weet before Iakobs comming as appeareth by Gen. 32. 3. and 33. 14 Gods providence thus making way for to fulfill the promises unto Iakob Gen. 28. 4. 13. soules that is persons in Greeke bodies see Gen. 12. 5. and 46. 26. unto a land that is as the Chaldee expoundeth it to another land or hee went from the land and so the Greeke translateth it from the land of Canaan For though the Hebrew el usually signifieth unto yet such words often vary their sense as the text it selfe sometime sheweth For that which in 1 King 8. 30. is el unto or in thy dwelling place unto heaven in 2 Chron. 6. 21. is written from thy dwelling place from heaven So the Redeemer shall come unto Sion Esay 59. 20. is by the Apostle translated out of Sion Rom. 11. 26. Also in 2 Chron. 1. 13. to the high place is in Greeke according to the sense there from the high place so in Iudg. 17. 2. taken from thee and sundry the like from the face or from before which may mean before his comming as Gen. 30. 30. Vers. 7. more then c. or much for to dwell together A like occasion parted Lot and Abram Gen. 13. 6. of their sojournings that is wherein they were sojourners Vers. 8. of Seir a man mentioned vers 20. who dwelling there the mountaine country was called by his name and to Esau God gave this mount for a possession Ios. 24. 4. Deut. 2. 5. V. 9. of Edom that is as the Chaldee expounds it of the Edomites see Gen. 19. 37. in the annotaions Vers. 11. Zepho called Zephi 1 Chron. 1. 36. The Greeke here nameth them Thaiman Omar Sophar Gothom and Kenez Vers. 12. Timna shee was sister to Lotan of the race of the Chorites vers 22. Amalek hee was a Duke vers 16. his posterity were called Amalekites and proved great enemies to Israel Exod. 17. 8. 14. God therefore commanded the memory of them to be blotted out from under heaven Deut. 25. 17. 19. Vers. 13. Reuel c. in Greeke these are named Ragouel Nachoth Zare Some and Moze or Samme and Maze as 1 Chron. 1. 37. Vers. 14. Iaalam in Greeke Ieglom and Kore Vers. 15. dukes that is Governors Chiefe-leaders but inferiour to Kings A Duke is named in Hebrew Alluph that is a Chiefe-leader or Guide or Captaine of a thousand in Chaldee Rabba a Master in Greeke Hegemon a Ruler or Governour Here fourteene Duke are reckoned to Esau seven that came of his wife Adah foure of Basemath and three of Aholibamah Vers. 16. Korah in v. 18. there is another Duke of this name that came of another mother Albeit there is no mention of this Korah before among Eliphaz his children v. 11. 12. neither in 1 Chr. 1. 36. unless he there beare the name of Timna Vers. 19. he Edom the Greeke translateth these are the sonnes of Edom. Vers. 20. the Chorite or Chorean whereof see Gen. 14. 6. these seeme to bee of the Evites fore-mentioned v. 2. for Zibeon there called an Evite commeth of this race here and in v. 24. inhabitants in Greeke singularly the inhabitant Zibeon in Greeke Sebegon Vers. 21. Dishon called after Dishan ver 26. the Greeke in both places calleth-him Deson Ezer in Greeke Asar Dishan in Greeke Rison see the notes on Gen. 4. 18. So after in vers 28 30. Vers. 22. Hemam called Homam in 1 Chron. 1. 39. Here in Greeke Haiman in 1 Chron. 1. 39. Heman Timnah in Greeke Thamna concubine to Eliphaz sonne of Esau vers 12. So he and his father Esau vers 2. marying into the stocke of the Chorites therefore is this genealogy set down That the occasion may be seene how Esau and his seed came to inherit the Chorites land in mount Seir Deut. 2. 12. and so got his living by his sword Gen. 27. 40. Vers. 23. Alvan called Aljan 1 Chron. 1. 40. in Greek Golom Shepho called Shephi 1 Chr. 1. 40. in Greeke Sophar but in 1 Chron. 1. 40. the Greeke is Sapphi Vers. 24. both Ajah Hebr. and Ajah the Greek omitteth the word and as superfluous saying the sonnes of Shebegon Aie and Onan The Hebrew text doth the like in 1 Chron. 1. 40. and in other places as 2 King 11. 1. and 2 Chron. 13 1. compared with 2 Chron. 22. 10. and 1 King 15. 1. So in Gen. 40. 9. Anah father in law to Esau ver 2. mules The Hebr. Iemin
is no where found but in this place mules elsewhere are called Peradim 1 King 10. 25. 2 King 5. 17. It is therefore doubted what Iemim here meaneth And the Greek leaveth it untranslated Iamein as not knowing what it should be The Chaldee turneth it Gibbaraja that is Mighties or Giants as the word is used Gen. 6. 4. Others because Iemim hath affinity with Iam the Sea and majim waters translate it hot-waters or bathes which Anah should find in the desert But because it is knowne that mules are ingendred of the mixture of horses and asses or of he-asses and mares as Pliny sheweth in Histor. b. 8. ch 44. translated commonly therefore in Greeke hemionous that is half-asses 1 King 10. 25. c. and mules of themselues are barren and doe not encrease as the Philosopher noteth Arist. de Animal l. 15. it is likely they were not created at the first of God because he gaue all such creatures this blessing to be fruitfull and to multiply Gen. 1. 22. 28. and 8. 17. And that therefore they were found out by the wit of this man who feeding his fathers asses caused them to ingender with another kind as horses which was both against nature as first God set every thing according to his kind Gen. 1. 24. and 6. 19. 20. and against the plaine law which he after gave unto Israel Levit. 19. 19. thou shalt not let thy cattell engender with a diverse kind And the name Iemim first given them by Anah might be changed into Peradim which hath the signification of Parted or Separated as differing from all other beasts Vers. 26. Dishan called Dishon vers 21. and 1 Chron 1. 41. in Greek Deson Chemdan called also Chamram 1 Chron. 1. 41. d changed into r as is often see Gen. 10. 3. In Greeke Amada and Amadam 1. Chron. 1. 41. Cerán pronounced Keran or Cran in Greeke Charran Vers. 27. Akan called Iakan 1 Chron. 1. 42. in Greeke here Oukam and in 1 Chron. 1. 42. Ilakan Vers. 28. Aran. Thus have wee here of Seir seven sons and a daughter and againe of those seven nineteene sons and a daughter All which for Esaus sake are registred in the book of God Vers. 29. Chorites Hebr. Chorite singular for plurall as vers 21. see Gen. 10. 16. The Greek keepeth the singular Chorri Vers. 30. their Dukes that is their kingdomes as the Greek translateth it For these 7 sons of Seir had their Dukedomes at one time in severall places and did not one succeed another as the Kings that follow So King in Esay 23. 15. is used for the Kingdome of Babylon and foure Kings in Dan. 7. 17. are foure kingdomes as the Holy Ghost there expoundeth it in vers 23. the fourth beast shall bee the fourth kingdome and the throne of the Kings 2 King 11. 19. is by another Prophet called the throne of the kingdome 2 Chron. 23. 20. Vers. 31. of the sonnes or to that is over or among the sonnes of Israel the Greek saith in Israel that is before Moses time for he was King in Ieshurun Deut. 33. 5. Thus Esau after his Dukes had of his posterity 8 Kings which successively ruled their people whiles Israel was in affliction in Aegypt Exod. 1. c. Vers. 32. Bela in Greek Balak and in 1 Chron. 1. 43. in stead of Beor the Greeke hath Sepphor according to the name of the King of Moab in Numb 22. 2. Vers. 33. Bozrah a chiefe Citie in the land of Edom Esay 34. 6. and 63. 1. in Greek called Bosora Vers. 34. of Temani that is of the Temanites which had the name of Duke Teman Esaus Nephew verse 15. Of this land was Eliphaz Iobs friend Iob 2. 11. By interpretation Teman signifieth the South and so the Chaldee here taketh it The Gr. translateth Asom of the land of Thaimanon Vers. 35. Bedad in Greeke here Barad but in 1 Chron. 1. 46. Badad smote that is killed as the Chaldee and Greeke explaine see Gen. 14. 17. field that is country see Gen. 14. 7. Avith called Ajith 1 Chron. 1. 46. in Greeke here Gethaim but in 1 Chron. 1. 46. Ebith Vers. 36. Samlah in Greeke Samada of Massekka in 1 Chr 1. 47. Samaa of Meserika Vers. 37. Rechoboth a City built by Nimrod Gen. 10. 11. in Greeke Robooth It was by the River Euphrates as the Chaldee expoundeth it Vers. 38. Baal-chanan the same name by transplacing the parts of it is Hannibal Channibaal of which name were sundry Captaines afterward as in the story of the Carthaginean wars The Greek saith here Ballaenon in 1 Chron. 1. 49. Balenon son of Achobor Vers. 39. Hadar called Hadad 1 Chron. 1. 50. The Greeke is Arad son of Barad Pau called also Pai 1. Chron. 1. 50. in Greeke Phogor but in 1. Chron. 1. 50. Phaoul In that these Kings were of so sundry Cities it appeareth their Kingdomes came not by inheritance but either by election of the people or gotten by conquest according to the Oracle by thy sword shalt thou live Gen. 27. 40. daughter of Me-zahab by daughter some understand neece others take Mezahab for the name of a City Medava named of golden waters which the word signifieth a daughter or inhabitant whereof she was The Greek here translateth Son of Maizook in 1 Chron. 1. daughter in Chaldee daughter of the Gold-melter or Gold smith In 1 Chron. 1. 51. there is added the death of this Hadar here omitted as And Hadad dyed Vers. 40. the Dukes after eight Kings it seemeth the forme of government was againe changed among the Edomites though it is uncertaine when it was At Israels comming out of Aegypt they mention the Dukes of Edom Ex. 15. 15. and as they passed through the wildernesse they sent to the King of Edom Num. 20. 14. and here it was said these 8 Kings reigned in Edom before any king reigned in Israel v. 31. It is likely therfore that upon the unkind dealing of that King of Edom w ch seemeth to be Hadar who denyed to let Israel pass through their Land the Lord removed the dignity of Kings from that common-wealth and let it bee ruled by Dukes againe whereof eleven are here by name rehearsed families the Greeke saith in their tribes Timna in Greek Thamna and Thaiman in 1 Chron. 1. 51. Alva called Alja 1 Chron. 1. 51. in Greeke Gola and there Aloua Ietheth in Greeke Iethar Vers. 41. Aholibamah the Greek writeth these names here Olibemas Helas Phinon in 1 Chr. 1. 52. Elibama Hela Phinon Vers. 42. Mibzar in Greeke Mazar Vers. 43. Iram in Greek here Zaphoei but in 1 Chron. 1. 54. Areraman habitations which the Greeke translateth aedifices that is builded habitations possession or firme-hold whereas Iakob and his children dwelt in the land of their peregrination or sojournings vers 7. Gen. 37. 1. and 28. 4. God thus giving Esau his portion first in this world and after doing good unto Israel Deut. 2. 5. c. See also Gen. 25.
blessed the house of the Egyptian for Iosephs sake and the blessing of Iehovah was upon al that he had in the house and in the field And he left all that he had in Iosephs hand and hee knew not ought that was with him save the bread which he did eate and Ioseph was faire in forme and fair in countenance And it was after these things that his lords wife lifted up her eyes unto Ioseph and she said lye w th me And he refused said unto his lords wife Behold my lord knoweth not what is with me in the house and all that he hath he hath given into my hand There is not he greater in this house then I and he hath not kept-backe from me any thing but thee because thou art his wife and how shall I doe this great evill and sinne against God And it was as shee spake to Ioseph day by day that he hearkned not unto her to lye by her to be with her And it was on a certaine like day that hee went into the house to doe his worke and there was no man of the men of the house there in the house And she caught him by his garment saying Lie with me and he lest his garment in her hand and fled and got him out And it was when she saw that he had left his garment in her hand and was fled out Then called she to the men of her house and sayd unto them saying See he hath brought-in unto us an Hebrue man to mocke us hee came-in unto me to lie with me and I called with a great voyce And it was when hee heard that I lifted up my voice and called that he left his garment by me and fled and got him out And she laid-up his garment by her untill his lord came unto his house And she spake unto him according to these words saying the Hebrue servant which thou hast brought unto us came-in unto me to mockÄ— mee And it was when I lift-up my voyce and called then left he his garment by mee and fled out And it was when his lord heard the words of his wife which she spake unto him saying according to these words did thy servant unto mee then his anger was kindled And Iosephs lord tooke him and committed him into the tower house a place where the Kings prisoners were bound and he was there in the tower house And Iehovah was with Ioseph and extended mercy unto him and gave him grace in the eyes of the chiefe keeper of the tower house And the chiefe keeper of the tower house committed to Iosephs hand all the prisoners that were in the tower house and all that they did there he was the doer of it The chief keeper of the tower house looked not to any thing at all in his hand because Iehovah was with him and that which he did Iehovah made it to prosper Annotations EGypt in Hebrew Mizraim meaning the land of Mizraim see Gen. 12. 10. God sent Ioseph before his brethren for their preservation Gen. 45. 5. 7. Potiphar in Greeke Pentephres Provost Marshall or Prince of the slayers see Gen. 37. 36. Ismaelites the Chaldee calleth them Arabians See Gen. 37. 25. Vers. 2. with Ioseph and delivered him out of all his afflictions Act. 7. 9. 10. The Chaldee saith the word of the Lord was his helpe So after in vers 3. and 21. The like promise God maketh to every faithfull man I will be with him in trouble Psal. 91. 15. was in the house that is remained there patiently bearing his servitude and ranne not away to his father againe For in his masters house and in prison he continued thirteene yeeres Gen. 37. 2. and 41 46. In the Iewish records it is said that he served twelve moneths in Potiphars house and was 12. yeeres in prison Seder Olam chap. 2. Vers. 4. ministred or served in Greeke pleased Ministration is a free service differing from slavery made him overseer or visiter in Greek constituted him which word is used in this sense in Luk. 12. 44. Vers. 5. from the time so the Chaldee expounds the Hebrew phrase from then the Greeke translateth it after Vers. 6. save the bread this may be meant either of his ease and security who cared for nothing but to eate and drinke leaving all the trouble of his house upon Ioseph or it excepteth bread that is meat and drinke for that the Egyptians would not eate with the Hebrewes see Gen. 43. 32. V. 7. lifted up that is cast her eyes or looked with impure affections and lust which Christ condemneth for adulterie Matt. 5. 28. So the Apostle speaketh of eyes full of adulterie 2 Pet. 2. 14. The contrary was in Iob Iob 31. 1. I made covenant with mine eyes c. Lye with mee this sheweth the impudency of her face such as Solomon warneth of Proverb 7. 13 18. And the dangerous assault of Ioseph whom Satan tempteth now with pleasure when he could not before overcome him with afflictions V. 9. not he This may be meant of all the houshold not any or of his lord himselfe in a respect not he himselfe Vers. 10. day by day or daily Hebrew day day which the Greeke explaineth day after day the Hebrew sometime addeth day and day Hest. 3. 4. so the Greeke in 2 Cor. 4. 16. to bee with her in her company so avoyding the occasions of evil according to Solomons counsell Remove thy way far from her and come not nigh the doore of her house Prov. 5. 8. This chastity of Ioseph is here opposed to the unchast cariage of Iudah in Gen. 38. Vers. 11. on a certaine like day so the Greeke explaineth the Hebrew phrase as this day meaning a day wherein his mistresse lusted after or intised him Or day being put for time as in 2 Cor. 6. 2 the meaning may be About this time his worke in Greeke workes which the Chaldee explaineth to be the searching of the writings of his accounts Vers. 12. got him out or went forth out so in v. 15. The woman whose heart is snares and nets her hands bands is more bitter then death but he that is good before God escapeth from her Eccles. 7. 26. V. 14. Hebrew so she nameth him in contempt for the Hebrews were abhorred of the Egyptians Gen. 43. 32. but it was indeed a name of honour see Gen. 14. 13. to mocke to abuse us whereupon we shall be mocked and laughed to scorne Or to play with us This word was used before but in a better sense Gen. 26. 8. And here the adulteresse hunteth for the pretious life Prov. 6. 26. Verse 20. tower-house or round house a prison built after a round forme The Greeke calleth it afort or skonce the Chaldee a house of prisoners prisoners bound men or restrained of their liberty Among them Ioseph was layd in yrons they hurt his feet with fetters untill the time that his word came the word of the Lord tried him Ps. 105. 18.
19. He suffered trouble as an evill doer even unto bonds but the word of God is not bound 2 Tim. 2. 9. And in his sufferings he was a figure of Christ who was taken from prison and from judgement Esa. 53. 8. and in his humiliation his judgement was taken away Act. 8. 33. Vers. 21. gave him grace so the Greeke explaineth the Hebrew phrase gave his grace that is made him to bee gracious and favoured For if when men doe well they suffer for it and take it patiently this is acceptable with God 1. Pet. 2. 20. chief-keeper Hebrew Prince or master the Greek translateth it Chiefe gaolor Vers. 22. the doer that is by his word and appointment it was done So the Chaldee paraphrase in the Massorites Bible explaineth it adding by his word Thus Pilate is sayd to give the body of Christ unto Ioseph Marke 15. 45. when he commanded it to be given Matt. 27. 58. See also Exod. 7. 17. Verse 23. looked not c or saw not any thing the Greeke translateth knew not any thing by him The Chaldee saith saw not any fault understanding the Hebrew Meumah as Meum in Dan. 1. 4. for a fault or blemish And thus though many archers had shot at Ioseph his bow abode in strength and the armes of his hands were made firme by the hands of the Mighty God of Iakob Gen. 49. 23. 24. CHAP. XL. 1 The Butler and Baker of Pharaoh in prison 4 Ioseph hath charge of them 5 He interpreteth their dreames 20 which come to passe according to his interpretation the Butler being restored to his place and the Baker hanged 23 Yet the Butler forgetteth Ioseph ANd it was after these things that the Butler of the King of Egypt and the Baker sinned against their lord the King of Egypt And Pharaoh was wroth against two of his Eunuches against the chiefe of of the butlers and against the chiefe of the bakers And he commited them into ward in the house of the Provost Marshall into the tower house the place where Ioseph was bound And the Provost Marshall charged Ioseph with them and he ministred to them and they were some dayes in ward And they dreamed a dreame both of them each-man his dream in one night each-man according to the interpretation of his dreame the butler and the baker which belonged to the King of Egypt which were bound in the tower house And Ioseph came in unto them in the morning and saw them and behold they were sad And he asked Pharaohs Eunuches which were with him in the ward of his lords house saying wherefore are your faces evill to day And they sayd unto him wee have dreamed a dreame and there is no interpreter of it and Ioseph sayd unto them doe not interpretations belong to God tell me them I pray you And the chiefe of the butlers told his dreame to Ioseph and sayd unto him in my dreame behold a vine was before mee And in the vine were three branches and it was as though it budded the blossome therof shot-up the clusters thereof brought forth-ripe grapes And Pharaohs cup was in my hand and I tooke the grapes and pressed them into Pharaohs cup and I gave the cup into Pharaohs hand And Ioseph sayd unto him This is the interpretation of it the three branches they are three dayes Yet within three dayes shall Pharaoh lift-up thine head and restore thee into thy place and thou shalt give Pharaohs cup into his hand after the former manner when thou wast his butler But remember mee with thee when it shall bee well with thee and doe mercy with mee I pray thee and make mention of me unto Pharaoh and bring me forth out of this house For I was stollen by stealth out of the land of the Hebrewes and here also I have not done any thing that they should put mee into the dungeon And the chiefe of the bakers saw that he had given a good interpretation and he said unto Ioseph I also saw in my dream and behold three white baskets were on my head And in the uppermost basket there was of all Pharaohs meat of bakers worke and the fowles did eat them out of the basket upon my head And Ioseph answered said This is the interpretation thereof the three baskets they are three daies Yet within three dayes shall Pharaoh lift up thy head from off thee and shall hang thee on a tree and the fowles shall eate thy flesh from off thee And it was in the third day which was Pharaohs birth day that he made a banquet unto all his servants and hee lifted-up the head of the chiefe of the butlers and the head of the chiefe of the Bakers among his servants And he restored the chiefe of the butlers unto his butlership and hee gave the cup into Pharaohs hand And the cheife of the bakers hee hanged as Ioseph had interpreted to them Yet did not the chiefe of the butlers remember Ioseph but forgat him Annotations BUtler or cupbearer who used to give the cup into the kings hand v. 13. So Nehe. 1. 11. Verse 2. Eunuches or officers in Chaldee Princes see Gen. 37. 36. chiefe or Prince The Greek translateth Archioinochoos the Chiefe wine powrer and Archisiâ—opoiâ—s the Chiefe bread-maker The Chaldee Rabshakei Vers. 3. Provost Marshall see Gen. 37. 36. tower prison Gen. 39. 20. Verse 4. some dayes or a yeare for so the word dayes often signifieth see Gen. 24. 55. and 4. 3. Verse 5. according to the interpretation that is no vaine dreame but significant and shewing things to come according to the interpretation that Ioseph gave of them Of dreaming see the notes on Gen. 20. 3. Vers. 6. sad the Greeke translateth troubled and so the Hebrew importeth an angerly discontent and fretfull trouble of mind Prov. 19. 3. with a sad and lowring countenance Dan. 1. 10. So dreames and visions sent of God use much to affect men Gen. 41. 8. Dan. 2. 1. 3. Matt. 27. 19. Vers. 7. evill that is sad as the Greeke translateth skuthropa which word the Evangelists use in like sense Luk. 24. 17. Matt. 6. 16. so good is often used for merry or cheerfull Esth. 1. 10. Esa. 65. 14. Vers. 8. no interpreter they being prisoners could not goe to the Soothsayers and wise men of Egypt as that people was wont to doe Gen. 41. 8. When Gods Oracles are not opened and understood it is a cause of heavinesse Rev. 5. 4. tell me Ioseph was in bonds as an evill doer but the word of God is not bound and so Paul 2 Tim. 2. 9. Here Iosephs faith shewed it selfe before hee himselfe was a dreamer Gen. 37. 5. 9. now hee becommeth an interpreter and maketh a way for the accomplishment of those promises and calleth these idolaters from their superstitions to the true God as Deut. 18. 10. 11. 12. Esay 8. 19. And taxeth the vanity of such in our times as write bookes of the art of interpreting dreames Ver. 9. behold
so Daniel had the government over Babylon for expounding the Kings dreame Dan. 2. 48. Thus God bringeth low and lifteth up raiseth up the poore out of the dust and lifteth up the begger from the dunghill to set him among Princes c. 1 Sam. 2. 7. 8. Psal. 113. 7. Ver. 42. fine linnen or bysse in Hebrew shesh a kind of silk that groweth in Egypt other lands Ezek. 27. 7. It made costly white cloth which great personages used to weare Pro. 31. 22. Ezek. 16. 10. Luk. 16. 19. Rev. 19. 8. The Greeke and Chaldee terme it bysse See the notes on Exod. 25. 4. Ver. 43. the second Kings had two charrets for more honour and use 2 Chron. 35. 24. by setting Ioseph hereon the King honored him as Mordecai was by riding on the Kings horse Est. 6. 8. c. The Hebrew phrase is charret of the second wherby may bee meant of the second person or next to the King The Greeke translateth second charret Abrek the Chaldee translateth this is the father of the King as compounded of Ab a father and Rek which the Syriak useth sometime for a King according to the Latine Rex and Ioseph professeth that God had made him a father to Pharaoh Gen. 45. 8. Thargum Ierusalemy also expoundeth it God save or Live let the Father of the King the Master in wisdome and tender in yeeres Or Abrek is to kneele-downe the same that Habrek after the Egyptian manner of pronouncing as Egalti Es. 63. 3 is used for Higalti Ashcem Ier. 25. 3. for Hashcē Ver. 44. am Pharaoh that is King for this is an honourable title and no proper name see the notes on Gen. 12. 15. It may also be an oath to confirme his authoritie so true as I am Pharaoh so without thee c. his hand or foot that is do any thing The Chaldee as before hee spake of armes ver 40. so here againe translateth without thy word shall not a man lift up his hand to hold weapons nor his foot to ride on a hgrse c. V. 45. Zaphnath paaneach Egyptian words which the Gr. leaveth untranslated the Chaldee paraphrast interpreteth The man to whom secrets are revealed Philo saith a finder out of secret things Hierom expoundeth them the saviour of the world priest of On or Prince President as the Chaldee calleth him Rabba But the Gr. translateth Priest of Heliopolis He might be both as was the manner of those times places See Gen. 14. 18. And among the Egyptians Priests were learned men Doctors of Arts aswell as sacrificers to their Gods Diodor. Sicul. 2. Book On was a City in Egypt called also Aven Ezek. 30. 17. in Gr. Heliopolis that is the City of the Sun They of Heliopolis are reported to be the wisest of al the Egyptians and unto that Citie the people used to resort once a yeer to do honor unto the Sun by sacrifice Herodot in Euterpe over the Chaldee addeth ruler over the land So in verse 46. V. 46. old Hebr. son that is going on his 30. yeere see Gen. 5. 32. So this exaltation of Ioseph was 13. yeers after he was sold into Egypt Gen. 37. 2. And at this age of 30. yeeres our Lord Iesus began his administration Luk. 3. 23. so did the Levites in the Lords tabernacle Numb 4. 3. and David then began his reigne 2 Sam. 5. 4. Ver. 47. yeelded Hebr. made that is brought-forth fruit see Gen. 11. by handfuls meaning abundantly a handfull increase of one kernell Ver. 48. laid up Hebr. gave see Gen. 9. 12. the field which was c. in the Hebrew the words stand thus the field of the citie which was round about it V. 51. Manasses Hebr. Manassheh the holy Ghost in Gr. calleth him Manassei Rev. 7. 6. by interpretation it is Forgetting or making to forget the reason wherof followeth So in Esa. 65. 16. promise is made of former troubles to bee for gotten fathers house meaning the molestation and injurie which he had sustained at his brethrens hands Vers. 52. Ephraim that is Made fruitfull This son was by Iakob set before his elder brother of these two came two tribes so Ioseph had a double portion for the first birthright Gen 48. 5. 14. 19. 20. 1 Chron. 5. 2. Vers. 55. was famished or hungred had famine Vers. 56. all the houses c in Greeke all the barnes of corne sold to weet corne The Hebrew word signifieth breaking and because corne and meat breaketh mens fast and hunger therupon it is applyed to the selling and buying of corn or food the reason whereof is shewed in Gen. 42. 19. where it is called the breaking of the hunger meaning corne for the hunger or famine of their houses So in Psal. 104. 11. by water the wild asses are said to breake their thirst To this also we may adde the phrase of breaking bread that is of distributing and communicating it Esay 58. 7. Act. 2. 46. and 20. 7. He that withholdeth corn the people shall curse him but blessing shall bee upon the head of him that selleth it Prov. 11. 16. Vers. 57. every land or all the earth so the Chaldee saith all the inhabitants of the earth in Gr. all countries that is the people in them meaning all the countries adioyning thereabout in every land or in all the earth as vers 56. God called a famine upon the land or earth he breake all the staffe of bread But he had sent a man before Iakob and his house even Ioseph who was sold for a servant him God sent before them to preserve life Psal. 105. 16. 17. Gen. 45. 5. CHAP. XLII 1 Iakob sendeth his ten sonnes to buy corne in Egypt 6 They are imprisoned by Ioseph for spies 18 They are set at liberty on condition to bring Benjamin 21 They have remorse for the injurie they had done to Ioseph 24 Symeon is kept bound for a pledge 25 They returne home with corne and their money 29 They relate unto Iakob the hard things befallen them 36 Iakob refuseth to send Benjamin though Ruben would ingage his two sons for him ANd Iakob saw that there was corne-tosell in Egypt and Iakob sayd unto his sons why looke yee one-upon another And he said Behold I have heard that there is corne-to-sell in Egypt go-ye-down thither and buy corn for us from thence that we may live and not die And Iosephs ten brethren went-downe to buy corne in Egypt But Benjamin Iosephs brother Iakob sent not with his brethren for he said lest mischiefe befall him And the sons of Israel came to buy corn among those that came for the famine was in the land of Canaan And Ioseph he was the ruler over the land he it was that sold corne to all the people of the land and Iosephs brethren came and bowed downe-themselves unto him with their faces to the earth And Ioseph saw his brethren and knew them and hee madehimselfe-strange unto them and spake with them hard
now doe this take of the prais-worthy fruit of the land in your vessels and cary downe to the man a present a little baulm and a little honey spices and myrrh terebinth-nuts and almonds And take in your hand double money and the money that was restored into the mouth of your baggs ye shall cary againe in your hand peradventure it was an over-sight And take your brother and arise goe-againe unto the man And God Almighty give you mercies before the man that he may send-away with you your other brother and Benjamin and I if I be bereaved of-my-children I am bereaved And the men tooke this present and tooke double money in their hand and Benjamin and arose and wentdown-to Egypt and stood before Ioseph And Ioseph saw Benjamin with them he sayd to him that was over his house bring the men to house and slay a slaughter of beasts and make-ready for the men shal eat with me at noone And the man did as Ioseph had said and the man brought the men into Iosephs house And the men feared because they were brought into Iosephs house and they sayd for the matter of the money that was returned in our bagges at the first are we brought-in to roll himselfe upon us and to fall upon us and to take us for servants and our asses And they came neer unto the man which was over Iosephs house and they spake unto him at the doore of the house And sayd Oh my lord comming-downe we came-down at first to buy food And it was when we came to the Inn and opened our baggs that behold every-mans money was in the mouth of his bagge our money in the weight thereof and wee have brought it againe in our hand And other money have wee brought-downe in our hand to buy food we know not who put our money in our baggs And he said peace be to you feare not your God and the God of your father hath given to you the treasure in your bags your mony came unto me and he brought out Simeon unto them And the man brought the men into Iosephs house and gave them water and they washed their feet and he gave provender to their asses And they made ready the present against Ioseph came at noone for they heard that they should eate bread there And Ioseph came to house and they brought unto him the present which was in their hand into the house and they bowed-downe-themselves unto him to the earth And he asked them of their peace and said is there peace to your father the old-man of whom you spake is hee yet alive And they said there is peace to thy servant to our father he is yet alive and they bendeddowne-the-head and bowed-themselvesdowne And hee lifted-up his eyes and saw Benjamin his brother his mothers-son and sayd is this your younger brother of whom you spake unto me and he said God be gracious unto thee my son And Ioseph made-hast for his bowels did yern towards his brother and he sought where to weep and entred into a chamber and wept there And he washed his face and went-out and refreyned himselfe and sayd set-on bread And they set-on for him by himselfe alone and for them by themselves alone and for the Egyptians that did eat with him by thēselves alone because the Egyptians might not eat bread with the Hebrewes for that is an abhomination unto the Egyptians And they sate before him the first-borne according to his first birthright and the yongest according to his youth the men marvelled each man at his neighbour And he tooke-up measses from before him unto them and Benjamins measse was five times more then the measses of any of them and they dranke and largely-dranke with him Annotations BUy Hebrew breake so after vers 4. 20. c. See Gen. 41. 56. Vers. 3. protesting that is did solemnly and earnestly protest even with oath Gen. 42. 15. Of this phrase see Gen. 2. 17. be or as the Greeke translateth unlesse your yonger brother come with you Verse 7. asking that is straitly asked see ver 3. They excuse themselves as having not done it purposely but of necessitie which they could not honestly avoyd tenour Hebrew mouth of these words that is as the Greeke translateth according to this asking of his did we knowing know that is did or could we any way know or certainly know Ver. 8. yong-man meaning Benjamin who was now above 30. yeeres of age being but seven yeers yonger then Ioseph Vers. 9. will I be a sinner or sin that is be guilty as a violator of my faith and subject to punishment according So the word sinners is used in 1 King 1. 21. all dayes of my life or for ever Vers. 11. praise-worthy-fruit Hebrew of the musicke or melodie of the land meaning the best fruits most commendable and for which songs of praise are given to God So the Greeke translateth it fruits and the Chaldee that which is laudable So a blessing is sayd to bee in the cluster of grapes Esay 65. 8. baulm or rosen see Gen. 37. 25. Therebint nuts or nuts of the turpentins tree So the Greeke translateth it Terebinth The word is not found elsewhere in holy scripture By this present Iakob thought to procure favour as hee did before Gen. 32. 20 c. for a mans gift maketh roome for him bringeth him before great men Prov. 18. 16. So Kings bring presents to Christ Psal. 72. 10. Verse 12. double money because the famine continuing it was like corne was dearer an over-sight or errour Greeke an ignorant act Hereupon justice required that the money should bee restored Verse 14. if I be or when I be bereaved a like phrase is in Esth. 4. 16. if I perish I perish Both of them seeme to bee a committing of themselves and of the event of their actions unto God in faith which if it fell out otherwise then they wished they would patiently beare Vers. 16. him that was over that is his steward so verse 19. and 44. 1. see Gen. 41. 40. a slaughter as is wonnto be killed for a feast So in Prov. 9. 2. 1 Sam. 25. 11. Gen. 31. 54. Vers. 18. for the matter or because of the money as the Greeke translateth So gnal debar signifieth because or concerning Exod. 8. 12. to roll that he may roll namely the Lord of the land by rolling meaning violent oppression as the Chaldee expoundeth it domintering and the Greeke false accusing or calumniation See the like phrase in Iob 30. 14. to fall or to fell that is cast downe himselfe which the Chaldee translateth seeke an occasion against us A guilty conscience made them fearfull and suspicious So Gods workes of grace through our sinne and ignorance doe occasion our feare Iudg. 13. 32. 23. Mat. 14. 25. 26. 27. Vers. 20. Oh or Vnto me understand looke or let thine eyes be as the phrase is more fully expressed in Iob 6. 28. and 7. 8. The Greeke and Chaldee
he would have observed as mysticall As the Arke signified Gods presence and the Table with shewbread the Church standing before him so this Candlesticke signified his Law in the light whereof his people doe serve him Psal. 119. 105. Pro. 6. 23. 2 Pet. 1. 19. And the sundry branches bowles knops and flowers shew the varietie of things and of delivering them in the Scripture some easie some hard to be understood 2 Pet. 3. 16. some histories some prophesies some parables c. Vers. 33. made like almonds the Chaldee translateth figured and the Greeke figured with almond nuts and this some referre to those also which follow the knop and the flower as if they had that forme The Almond tree hath the name in Hebrew of hastie bringing forth blossomes and fruit and God likeneth the hastie performance of his word unto It Ier. 1. 11. 12. So Aarons rod miraculously bare almonds Num. 17. 8. Vers. 37. seven lamps or the lamps thereof seven which figured the seven spirits that is the manifold graces of the Spirit of God as is written there were seven lamps of fire burning before the throne which are the seven spirits of God Revel 4. 5. be that is the priest as is expressed Exod. 27. 21. Lev. 24. 3. See the notes there to ascend that is as the Chaldee translateth to burne for that the flame ascends upward So in Exod. 27. 20. But the Greeke version here understands it of setting the lamps upon the top of the branches of the candlesticke◠〈◊〉 over against the face that is right forward or straight before it as the like phrase signifie 〈…〉 Ezek. 1. 9. 12. See also Numb 8. 2. Verse 39. a talene this is the greatest weight which 〈◊〉 use it contained three thousand sheâ—els of which were two sorts common and holy as is shewed on Gen. 20. 16. This talent as all other weights about the Sanctuary being sacred was an hundred and twenty pound weight or three thousand holy shekels See the notes on Exodus 38. 24. 26. Vers. 40. that thou make or and make to wit all these things mentioned in this Chapter and those which follow as the Apostle expoundeth it see that thou make all things according c. Heb. 8. 5. And of tentimes things set downe in this manner are expounded universally as 2 Chron 6. 30. thou onely knowest the heart of the sonnes of men that is of all the sonnes of men 1 King 8. 39. So the word shall be established Deuter. 19. 15. that is every word 2 Cor. 13. 1. and till I put thine enemies Psal. 110. 1. that is all of them 1 Cor. 15. 25. as wee for give our debtors Matth. 6. 12. that is every one indebted to us Luk. 11. 4. and many the like patterne in Greeke type hereupon the Apostle noteth that the priests of Israel served unto the example and shadow of heavenly things Hebr. 8. 5. So all this glorious furniture of the Tabernacle was not for worldly pompe but for spirituall mysterie of heavenly graces which should be injoyed by Christ whereof see Revel 4. and 21. chapters Neither might Moses alter the matter forme or fashion of any particular from the patterne shewed him but was strictly bound unto it and so did observe it Exodus 39. 42. 43. CHAP. XXVI 1 God commandeth to make a Tabernacle with ten curtaines embroidered 7 And a Tent over it of eleven certaines of Goats haire 14 And a covering for the Tent of Rams skinnes and a covering of Tachash skinnes 15. The boards of the Tabernacle of Shittim wood 19 The sockets of silver 26 The bars of Shittim wood 31 The embroidered vesle betweene the most holy place and the holy 36 The hanging vesle for the doore AND thou shalt make the Tabernacle with ten curtaines of fine linnen twined and blew and purple and scarlet with Cherubims the worke of a cunning workeman shalt thou make them The length of one curtaine shall be eight and twenty cubits and the bredth foure cubits of one curtaine one measure shall be for all the curtaines Five curtaines shall be coupled together one to another and five curtaines coupled together one to another And thou shalt make loopes of blew upon the edge of the one curtaine from the selvedge in the coupling so shalt thou make in the uttermost edge of the curtaine in the second coupling Fiftie loopes shalt thou make in the one curtaine and fiftie loopes shalt thou make in the selvedge of the curtaine which is in the second coupling the loopes being one right over against another And thou shalt make fiftie taches of gold and shalt couple together the curtaines one unto another with the taches and it shall bee one Tabernacle And thou shalt make curtaines of go 〈…〉 〈◊〉 for a Tent over the Tabernacle eleven curtaines shalt thou make them The length of one curtaine shall be thirtie cuâ—its and the bredth foure cubits of one curtaine one measure shall be for the eleven curtaines And thou shalt couple together five curtaines by themselves and sixe curtaines by themselves and shalt double the sixt curtaine in the forefront of the Tent. And thou shalt make fiftie loopes on the edge of the one curtaine the outmost in the coupling and fiftie loopes on the edge of the curtaine of the second coupling And thou shalt make fiftie taches of brasse shalt put the taches into the loops and shalt couple together the Tent and it shall be one And the overplus that remaineth of the curtaines of the Tent the halfe curtaine that remaineth shall hang over on the backe sides of the Tabernacle And a cubit on this side and a cubit on that side in the remainder in the length of the curtaines of the tent it shall bee hanging over on the sides of the Tabernacle on this side and on that side to cover it And thou shalt make a covering for the tent of Rams skins died red and a covering of Tachash skins above And thou shalt make boards for the Tabernacle of Shittim wood standing up Ten cubits shall be the length of a board and a cubit and halfe a cubit the bredth of one board Two tenons for one board set in order one against another so shalt thou make for all the boards of the Tabernacle And thou shalt make the boards for the Tabernacle twenty boards for the South â—â—de Southward And foâ—â—ie sockets of silver shalt thou make under the twenty boards two 〈…〉 undeâ— one board for his two tenons and two sockets under another 〈◊〉 for his 〈…〉 And for the second side of the 〈…〉 on the North side twenty 〈…〉 And theâ— fortie sockeâ—s of silver 〈…〉 〈…〉 one â—â—ard and two soc 〈…〉 another board And for the sides of the 〈◊〉 〈◊〉 thou shalt â—ake 〈…〉 And two boards shalt thou make for th 〈…〉 of the 〈◊〉 in the two sides And they shall be equally joyned be 〈…〉 〈…〉 shall bee perfectly 〈…〉 the heâ—d of it unto one ring so 〈…〉
lands or tenements but the resting of the land was one with the seventh yeers rest vers 4. 11. And here note the accord and the difference betweene the Sabbath or seventh yeere and the Iubile which the Hebrewes lay downe thus The Law of the Iubile for the resting of the land and the Law of the yeere of Release is one in every respect Whatsoever is forbidden in the seveÌ„th yeere concerning the tilling of the land is forbiaden in the yeere of Iubile and whatsoever is lawfull in 〈◊〉 seventh yeere is lawfull in the Iubile that work for which they are beaten if they doe it in the seventh yeere they are beaten for the same in the Iubile And the Law for the fruits of the yeere of Iubile concerning eating or selling or putting them away is as the law for the fruits of the seventh yeere in every respect The seventh yeere is above the Iubile in that the seventh yeere releaseth debts of money Deut. 15. 1. 〈◊〉 which the Iubile doth not and the Iubile is above the seventh yeere in that the Iubile letteth servants goe out free and releaseth lands which the seventh yeere doth not Lev. 25. 24. The Iubile releaseth lands in the beginning of the same but the seventh yeere releaseth not moneyes till the end of the same Deut. 15. 1. Maim in Iobel chap. 10. sect 15. 16. Further from these words yee shall returne every man c. they gather that he which gave his field f 〈…〉 a gift though he sold it not yet it was restored 〈◊〉 him in the yeere of Iubilee Maim ibid. ch 11. s. 19. his familie from which hee was departed whiles through poverty he was sold unto another familie vers 39. 40. 41. It figured our returning unto God the Father through our Lord Iesus Christ of whom the whole familie in heaven and e 〈…〉 is named Eph. 3. 15. Vers. 11. A Iubile shall it be or That Iubile 〈◊〉 be unto you the yeere of fiftie yeeres that is even in the fiftieth yeere The Greeke translateth it A yeer of remission of signification shall it be unto you the fiftieth yeere shall the yeere bee unto you of the separations thereof which the Greeke calleth the sanctified fruits thereof They were separated from the owners and sanctified of God to bee common for all like the fruits of the seventh yeere as before is noted See vers 4. 5. 7. Vers. 12. it is the Iubile in Greeke it is the signification of remission holinesse that is a most holy yeere to be hallowed or sanctified unto the Lord by the obedience of these his precepts meditation of a better rest freedome holynes w ch should be obtained by Christ in the acceptable yeere of the Lord Luk. 4. 18. 19. 21. out of the field and not out of the barne see the notes on ver 5. and on Exodus 23. 11. By this God also led them to depend upon him for their daily bread and not to care for the morrow Mat. 6. 31. 34. and to wâ—ane them from the world that they that buy may bee as though they possessed not and they that use this world as though they used it not 1 Cor. 7. 30 31. Vers. 14. if ye sell that is if any of you the Greeke for more plainness changeth the number if thou sell so after the Greeke sayth oppresse or 〈…〉 ing not thou not oppresse or not vexe not make a prey This Moses here and in the next veâ—se sheweâ—â—l to concerne both buyer and seller so that if a man sold too deare the buyer was oppressed and if a man bought a thing too chcape the seller was oppressed V. 15. According to or By the number of yeeres which two phrases doe explaine one another and are used sometime indifferently as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In or by the word of Gad 1 Chron. 21. 19. is by another Prophet set downe * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 According to the word of Gad 2 Sam. 24. 19. And so the Greeke translateth it here According to So after in vers 50. and in Numb 14. 34. yeeres of the revenues that is of the fruits so that the land properly was not sold but the fruits thereof v. 16. See after on vers 23 25. From this word yeeres the Hebrewes gather that Who so selleth his field he cannot redeeme it till after two yeers because it is said according to the number of the yeeres of the revenues hee shall sell unto thee Yea though he that bought it would consent yet he may not till after two yeeres from the sale thereof And the buyer must eat two revenues of two yeeres and afterward it may bee redeemed Therefore if the seventh yeere be one of the two yeeres or if it be a yeere of blasting or mâ—ldew it is not reckned in the number And if hee buy it one yeere before the Iubile bee eateth of it the second yeere after the Iubile for it is written THE YEERES OF THE REVENVES Maimony in Iobel chap. 11. sect 9. 10. 12. Vers. 16. the number of the revenues that is according to the number of yeeres of the revenues as verse 〈◊〉 Verse 17. feare thy God by abstaining from this evill and doing the contrary good for by the feare of the Lord men depart from evill Prov. 16. 6. and whereas it is said in 1 King 8. 40 that they may feare 〈…〉 as long as they live another Prophet openeth â—t thus that they may feare thee and walke in thy waies as long as they live 2 Chro. 6. 31. But the want of the feare of God is the fountaine of evill deeds Deut. 25. 18. Psal. 36. 2. Rom. 3. 18. So Nehemias blaming cruelty in the Iewes towards their brethren said Ought yee not to walke in the feare of our God Neh. 5. 9. V. 18. my statutes the Gr. addeth all my st 〈…〉 tes and all my judgments which addition is here implyed as elsewhere the Holy Ghost explainâ—â—h him-selfe for to stablish the words of the Law D 〈…〉 〈◊〉 26. meaneth all things written in the boâ—ke o 〈…〉 Law Gal. 3. 10. and They did eate Luk 9. 17. Mâ—r 7. 8. is expounded They did all eat Mat. 14. 20. and 15. 37. many the like See the notes on Ex. 25. 40 in confident-safety or with boldnes and security The originall word signifieth both the confidence or boldnes which men that trust in God and walk in his wayes have within themselves and the safety and secure estate wherein God serreth them froÌ„ danger of evill This promise is often renewed as in Lev. 26. 5. Deut. 12. 28. 23. 12. 28 Prov 1. 33. Ezek. 28 26. 34. 27. 28. and under this promiâ—e eternall life is figured as is shewed on Gen. 12. 5. Vers. 19. give or yeeld her fruit which was a signe of Gods blessing Lev. 26. 3. 4. Psalme 67. 〈◊〉 7. and a figure of heavenly blessings in Christ Esay 45. 8. Psal. 85. 11. 12. 13. Ezek 34 26.
Churches stature is made upright and tall like the P 〈…〉 e tree Song 7. 7. which grace when Israel rejected God bowed downe their backe alway Romans 11. 10. Vers. 14. not hearken to me that is as the Greeke saith not obey me and the Chaldee not receive my word So in verse 18. Here followeth many moe threatnings whereby God prophesied of their falling from him and his judgements upon them till they should be restored by grace verse 44. 45. So in Deut. 28. Vers. 15. despise or contemptuously reject as Israel did 2 King 17. 15. Ier. 6. 19. Ezek. 5. 6. and 20. 13. 24. lothe or abhorre as after in verse 43. he 〈…〉 th they would doe for which he repayed them according as the Prophet saith hath thy soule loathed Sion why hast thou smitten us and there is no healing for us Ier. 14. 19. all my Com. with this also they are charged in Ier. â—2 23. whatsoever thou commandedst them to dee they have not done breake or make frustrate as Gen. 17. 14. and this God foretelleth Moses that Israel would doe Deuâ— 31. 16. 20. and complaineth to Ieremie that they had done it Ier. 11. 10. and other Prophets charge them with the like Esa. 24. 5. Ezek. 16. 59. To bre 〈…〉 the covenant is expounded by the Apostle not continuing in it Heb. 8. 9. from Ier. 31. 32. as on the contrary to confirme it is to continue in doing 〈◊〉 things commanded Deut. 27. 26. with Gal. 3. 10. Vers. 16. appoint or constitute give charge 〈◊〉 that which should have authoritie over them shewing the power of Gods judgements Comp 〈…〉 Psal. 109. 6. suddaine-terrour speedy-plag 〈…〉 which shall consume in hast the perform 〈…〉 whereof is shewed in Psal 78. 33. hee consum 〈…〉 their dayes with suddaine-terrour So in Ierem. 15 8. Zeph. 1. 18. consumption or shaking-ague 〈…〉 Greeke scabbednesse so in Deut. 28. 22. and 〈◊〉 where the word is not used the burning-agu 〈…〉 or fever the Greeke here translateth it the 〈…〉 dise but better in Deut. 28. 22. the fever 〈◊〉 〈◊〉 which hath the name orinally of burning This 〈◊〉 ease Christ cured on such as were ready to 〈◊〉 therewith Luk. 4. 38. 39. Ioh. 4. 47. 52. 〈◊〉 consume or make fayle in Chaldee that darken 〈◊〉 eyes this is referred to all the former disease 〈◊〉 the Greeke interpreteth it by a word that signifieth consuming with unnaturall heat Or thiâ— consuming of the eyes David complaineth in the person of Christ Psal. 69. 4. pine-away make languish with sorrow care paine and hunger as in Ier. 31. 25. filling is opposed to the pining soule the Greeke translateth make your soule to melt away The word is applied also to the languishing of the eyes Psal. 88. 10. but here and in Deut. 28. 65. to 〈◊〉 pining or languishing-sorrow of the soule meaning of the wholeman or life as the Chaldee 〈◊〉 translateth it the breathing-out of the soule 〈…〉 mies shall eate it The like is threatned in Deut. 28. 33. 51. and by other Prophets as Loe I will 〈◊〉 a nation on you from farre c. and they shall 〈◊〉 thine harvest and thy bread which thy sonnes and 〈◊〉 daughters should eat they shall eate up thy flockes 〈◊〉 thine herds they shall eate up thy vines and thy fig 〈…〉 Ier. 5. 17. The contrary is promised in Christ 〈◊〉 shall not plant and another eate c. they shall 〈…〉 bour in vaine Esa. 65. 22. 23. And the Lord 〈◊〉 sworne Surely I will no more give thy corne 〈◊〉 〈◊〉 meat for thine enemies Esa. 62. 8. Vers. 17. set my face Heb. give my face which the Chaldee translateth mine anger so face is used for anger Levit. 20. 5. 6. Psal. 21. 10. 〈◊〉 that is as the Chaldee expoundeth broken in 〈◊〉 ye shall fall before your enemies Contrary to the blessing in vers 7. 8. and Deut. 28. 7. This judgâ—ment was executed Iudg. 2. 14. 1 Sam. 4. 2. and 〈◊〉 rule over you in Greeke persecute you This was verified Psal. 106. 41. They that hated them 〈◊〉 over them and in Nehem. 9. 28. After they had 〈◊〉 they returned to doe evill before thee therefore th 〈…〉 test them in the hand of their enemies so that they 〈◊〉 the dominion over them But when God sheweth mercy to Israel hee promiseth they shall rule 〈◊〉 their oppressours Esa. 14. 2. none pursueth This sheweth great fearefulnesse of heart through guiltinesse of conscience for sinne fearing where no feare is Psal. 53. 6. So in Pro. 28. 1. The wicked flee when no man pursueth Hereof there is a lively description in Iob 15. 20. 21. c. and the contrary in Psalme 27. 1. 2. c. Vers. 18. not hearken or not obey in Chaldee not receive my word as vers 14. Here God to shew his long-sufferance and the more to affect his people chastiseth by degrees according to the measure of their sinnes and prophesieth of their stubbornenesse who would not amend with light punishments whereof he after complaineth thus In vaine have I smitten your children they received no correction Ieremie 2. 30. seven times a certaine number for an uncertaine meaning many times seven is a complete number as is noted on Gen. 33. 3. Levit. 4. 6. Vers. 19. the excellencie or the pompe pride haughâ—inesse of your strength called elsewhere the excellencie or pomp of the strong-ones Ezek. 7. 24. This is in particular applied to their Sanctuarie and religion in Ezek. 24 21. Behold I will profane my Sanctuarie the excellencie of your strength the desire of your eyes and the pitie of your soule Though it implieth generally all other things wherein strength and excellencie doe consist see Ezek. 30. 6 18. and 33. 28. will make Hebr. will give your heavens that is as the Chaldee translateth the heavens that are over you and so Moses expoundeth it in Deut. 28. 23. as yron the Chaldee explaineth it hard as yron that they shall not give-downe raine and the earth that is under you strong as brasse that it shall yeeld no fruit So in Deut. 28. 23. save that there Moses likeneth the heavens to brasse and the earth to yron This is contrary to the blessing promised in verse 4. And the complement hereof is shewed in Ier. 14. 1. 2. c. where a dearth is mentioned for which Iudah mourned her gates languished the cry of Ierusalem ascended their Nobles sent their little ones for water but they found none they returned with the vessels empty the ground was chapt for there was no raine in the earth the Hind calved in the field and forsooke it the wilde asses snuffed up the wind their eyes fayled because there was no grasse Vers. 20. her increase the increase or fruit exâ—pected or which otherwise it should naturally yeeld so in Genes 4. 12. And this is an effect of the former restraining of raine as Hag. 1. 10. Deuter. 11. 17. The word increase is in Greeke translated spo 〈…〉 seed sowne and
Priests in their apparell with trumpets c. and praised the Lord whose mercy endureth for ever towards Israel Ezr. 3. 10 11. and likewise at the dedication of the wall of Ierusalem Nehem. 12. 27. 35. solemne feasts the ordinary feasts appointed of God whereof see Levit. 23. beginnings called in Greeke New Moones which were in Israel at the beginning of every moneth and were among the Solemnities Num. 28. 11. c. at which times trumpets and cornets were blowne as appeareth also by Psalm 81. 4. with the Trumpets Afterward God by David and the Prophets ordained other instruments whereon the Levites played called the instruments of musicke of the LORD 2 ChroÌ„ 7. 6. and they were Psalteries Harps Cymbals 1 Chron. 16. 5 6. Flutes or Pipes and Timbrels Psal. 149. 3. David also and the Prophets made Psalmes and Songs which some of the Levites sung whiles other played on the instruments 1 Chron. 25. and 16. 7 8. c. And the Hebrewes recording the manner of service in the Temple say There might not be fewer than twelve Levites standing upon the stage every day to sing thâ— song over the sacrifice alwaies And they sung the song with meuth without instrument There might not be fewer Psalteries than two nor moe than six not fewer Pipes than two nor moe than twelve not fewer Trumpets than two nor moe than an hundred and twenty not fewer Harpes than nine but as many moe alwaies as they would and but one Cymbal onely Maimony tom 3. in Cle hammikdash chap. 3. sect 3 4. over your Burnt-offrings a practise of this is shewed in Ezekialis time for he set the Levites in the house of the Lord with Cymbals with Psalteries and with Harps according to the commandement of David and of Gad the Kings Seer and of Nathan the Prophet for the commandement was by the hand of the Lord by the hand of his Prophets and the Levites stood with the instruments of David and the Priests with the Trumpets And Ezekiah commanded to offer the Burnt-offering upon the Altar and when the Burnt-offring began the Song of the Lord began with the Trumpets and with the instruments ordained by David King of Israel And all the Congregation worshipped and the singers sang and the trumpeters sounded all this continued untill the Burnt-offring was finished 2 Chron. 29. 25. 28. So when Solomon sacrificed at the dedication of the Temple the Levites that were singers and others with Cymbals Psalteries and Harps were arrayed in white linnen and stood at the East end of the Altar and with them 120. Priests sounding with trumpets And the trumpeters and singers were as one to make one sound to be heard in praising and thanking the Lord and they lift up their voice with the trumpets and cymbals and instruments of musicke and praised the Lord For he is good for his mercy endureth for ever 2 Chron. 5. 12 13. of your Peace-offrings The Hebrewes say they used to sing the Song over all the Burnt-offrings of the Congregation which were due to be offred and over the Peace-offrings of the solemne assembly at the time when the wine the drink-offering was powred out But the voluntary Burnt-offrings which the Congregation offred c. they sang not the song over them Maimony in Cle hammikdash ch 3. sect 3. So they understood this Law not for private mens sacrifices but for the publike Churches they did not blow save onely at the Congregations offring which was appointed them saith Chazkuni on Numb 10. This use of the trumpets signified the spirituall graces and joy that Gods people should shew forth in his service directed thereto by his Ministers Psal. 98. 6. and 150. 3. and 81. 3 4. Ezr. 3. 10. 2 Chron. 5. 12 13. Coloss. 3. 16. Ephes. 5. 18 19. Blessed are the people that know the shouting-sound or alarme of the trumpet Psal. 89. 16. Vers. 11. second yeere after Israel was come out of Egypt Num. 9. 1. second moneth which we now call Aprill the Hebrewes called it Ijar twentieth day the second Passeover being ended Num. 9. 11. when by Mount Sinai where the Law was given them they had abidden twelve moneths lacking ten daies as appeareth by comparing Exod. 19. 1 2. the cloud was taken up by the Lord which was a signe that now the people should remove Numb 9. 17. But they had withall word from the Lord who spake unto them saying Yee have dwelt long enough in this mountaine turne you and take your journey and goe to the mount of the Amorites c. Behold I have given the land before you goe in and posse 〈…〉 which Iehovah sware unto your fathers Deuâ— 1. 6 7 8. So both by word and signe God called them from Sinai the place of bondage by reason of the Law there given Gal. 4. 24 25. unto the land 〈…〉 promise which figured the state of grace and freedome by Iesus Christ see the notes on Gen. 〈◊〉 5. Verse 12. by their journeyes from Sinai to Taberah and Kibroth-hattaavah Num. 11. 3. 34. and 33. 16. from Kibroth-hattaavah to H 〈…〉 〈◊〉 from Hazeroth into the wildernesse of 〈◊〉 Num. 11. 35. and 12. 16. Pharan or 〈◊〉 the name of a wildernesse and mountaine in it mentioned againe in Deut. 1. 1. and 33. 2. In this wildernesse Ismael dwelt Gen. 21. 22. Verse 13. at the mouth that is the word as the Chaldee saith or by the voice as the Greeke translateth see Num. 9. 18. 23. the hand that 〈◊〉 the ministerie of Moses who ordered the blowing of the trumpets and sanctified the journey by prayer v. 35. Thus they had foure things at this first removall to confirme their faith in their 〈◊〉 vell through that terrible wildernesse the Wordâ— God commanding them and the lifting up of his cloud for a signe visible the word of Mosses in praâ—er and the sound of the trumpets for a signe 〈◊〉 ble And thus they were furnished with all goâ—d meanes to conduct them into their promised inheritance wherefore amongst other mercies or God to Israel the memoriall of this was after celebrateâ— that he led his people in the wildernesse for his 〈◊〉 endureth for ever Psal. 136. 16. Deut. 8. 15. 〈◊〉 63. 14. Ier. 2. 6. Verse 14. according to or with their armies that is with the armie of Issachar and armie or Zabulon both which were under the standard 〈◊〉 〈◊〉 dah Num. 2. 2 3. 9. So the Lion of Iudah as standard-bearer and figure of Christ goeth before them all to fight in the forefront of the 〈◊〉 against the Canaanites see Gen. 49. 8. Iudg. 〈◊〉 〈◊〉 〈◊〉 Verse 17. was taken downe after that the Priest had with veiles and clothes covered the Ark 〈…〉 other holy things in the Tabernacle as is prescribed in Numb 4. 5. c. The taking downe of the Tabernacle and removall thereof and setting it up in another place signified among other th 〈…〉 the instabilitie of that legall figurative worship which Christ at his comming
he went and hired Balaam to curse them and hereupon Balak said unto him in Numb 22. 6. I know that he whom thou blessest is blessed c. But this is an uncertainry and it may be also understood of the Israelites that they used these parables in rehearsing the workes and warres of the Lord. Come into Hesbon or into Cheshbon in Greeke Esebon Chazkuni expoundeth it Come to dwell in Hesbon for now it shall be established after that Sihon hath the dominion of it for so long as it was in the hand of the King of Moab they were afraid to dwell within it because the King was weake Let the citie of Sihon in Greeke thus that the citie of Seon may be built by which it appeareth that this proverb was first takeÌ„ up after that Sihon had won Hesbon out of Moabs hand prepared or firmely established meaning more than in former times it had beene or as Iarchi saith prepared in Sihons name for to be his citie Vers. 28. a fire by fire and flame warres that consume are usually meant as in Esay 47. 14. Dan. 11. 33. Amos 1. 7 10 12 14. and 2. 2 5. Hobad 1. 18. Psal. 78. 63. So this is spoken of Sihons wars against the Moabites The Chaldee expoundeth it A strong east wind like fire and warriers like a flame and the Ierusalemy Targum thus A people strong and burning like fire and warriers like a flame of fire from the citie of Sihon from the citie which now is Sihons as Chazkuni explaineth it These parables are after by Ieremy applied against the Moabites They that fled stood under the shadow of Hesbon because of the force of the enemy but a fire is gone out of Mesbon and a flame from the midst of Sihon that is of the citie of Sihon and hath consumed the corner of Moab c. Ier. 48. 45. consumed Ar or eaten up devoured Ar of Moah The Chaldee explaineth it hath killed the people of Lechajath of Moab And this seemeth to be right that the people was destroyed and not the citie or countrey For Ar which the Chaldee calleth Lechajath remained still the possession of the Moabites Deut. 2. 9 18 29. Esay 15. 1. In stead of this Ieremy saith the corner of Moab Ier. 48. 45. Ar is the name of that countrey in the Hebrew tongue and in Syriak it is called Lecajath saith Sol. Iarchi on Numb 21. the Lords or the Masters patrons of the high places of Arnon These the Chaldee expoundeth Chemarims or Priests which served in the Gods house or temple of the high place of Arnon the Greeke translateth it the pillars of Arnon The Prophet calleth them the crowne of the head that is the chiefe or principall of the sonnes of tumult Ier. 48. 45. high places where they used to serve their God as appeareth also by the Prophet saying 〈◊〉 will cause to cease in Moab saith Iehovah him that offereth in the high place and him that burneth incense to his God Ier. 48. 35. So Targum Ierusalemy expoundeth this place of Moses thus Killed the Priests that sacrificed before their Idols in Arnon Vers. 29. Woe to the Moab in Chaldee Woe to you Moabites It is a continuance of the parable taken up against them people of Chemosh in Greeke of Chamos which the Chaldee explaineth people that serve Chemosh So in Ier. 48. 46. Woe to thee Moab the people of Chemosh is perished This Chemosh was the god of the Moabites 1 King 1. 33. and as it seemeth also of the Ammonites Iudg. 11. 24. for their service of which Idoll they are called the people of Chemosh as the Israelites are usually called the people of Iehovah he hath given that is Chemosh hath given or suffered his sonnes that escaped the sword to be taken captives Thus Moabs idolatrie is here upbraided as the cause of their ruine and so Ieremie after saith of them Moab shall be ashamed of Chemosh as the house of Israel was ashamed of Bethel their confidence Ier. 48. 13. And againe Chemosh shall goe forth into captivity with his Priests and his Princes together Ier. 48. 7. Likewise another Prophet saith When it is seene that Moab is weary on his high place he shâ—â—d come to his sanctuary to pray but he shall not prevaile Esay 16. 12. And though Chemosh was an Idoll and so nothing in the world as the Apostle saith 1 Cor. 8 4. and therefore could not doe evill neither was it in him to doe good Ier. 10. 5. yet thus it is spoken of him he hath given according to the speech and opinion of the idolaters as Iephthah also said to the King of Ammon Wilt not thou possesse that which Chemosh thy god giveth thee to possesse Iudg. 11. 24. But indeed the God of Israel was hee that brought this judgement upon the Moabites for their idolatrie Ier. 48. 12 13. Vers. 30. their lampe is perished their light is lost that is as the Greeke translateth it their seed is perished by seed meaning such as should inherit the kingdome and so the Chaldee paraphrast explaineth it the kingdome is ceased from Heshbon and Targum Ierusalemy giveth the same exposition the kingdome is ceased from Hesbon and ruler from Dibon The like metaphor is elsewhere used as And unto his some will I give one tribe that David my servant may have a lampe alway before me in Ierusalem that is a seed or son to reigne in Ierusalem 1 King 11. 36. So in 1 King 15. 4. for Davids sake did the Lord his God give him a lampe in Ierusalem to set up his sonne after him where the lampe is expounded his sonne Thus the Hebrewes here also expound it their lampe is perished that is saith Iarchi their kingdome is perished And Chazkunithus the citie Hesbon hath lost her heire from over all the land unto Dibon so that no heire of Moab shall inherit it any more a Lampe meaneth an heire as in 1 King 11. 36. To this sense the old Latine version saith Their yoke is perished from Hesebon for a yoke often signifieth dominion as in Ier. 27. 8 11. and 28. 2 14. A lampe signifieth a kingdome and a yoke and dominion saith Sol. Iarchi It may also be translated And we have shot at them so it agreeth with that which followeth and wee have laid them waste and they are the words of Sinon and his favourites triumphing for their conquest over Moab Dibon one of the high places and cities in Moabs countrey Esay 15. 2. Ierem. 48. 18 22. The Chaldee expoundeth it the dominion is departed from Dibon which reacheth unto Meâ—eba the Chaldee saith which is adjoyned unto Medeba that was another citie in Moabs land Esay 12. 2. The word which in Hebrew asher is noted extraordinarily in the Hebrew with prickes over it for some hidden meaning Baal-hatturim saith of it thus R in asher is pricked and there remaineth that letter being taken away ash that is fire because it was burnt with fire and the
of a thing to come as already done The Greeke translateth a star shall arise which the Chaldee expoundeth A king shall arise out of the house Iacob This is to be understood in part of David and chiefly of Christ our Lord who thus rectifieth of himselfe I am the root and the off-spring of David the bright and morning starre Thus also the Hebrewes understood it of old for the 〈◊〉 Christ that arose unto the Iewes in the day 〈…〉 of Trajâ—n the Emperour was called in allu sion 〈◊〉 is prophesie Bar Chochab that is the s 〈…〉 e of the starre but being after slaine in battell the Iewes seeing themselves deceived called him Bar Coziba that is the sonne of falshood Of him there is mention in Talmud Bab. in Sanhedrin cap. Chelek and Maimony in Treat of Kings cap. 11. sect 〈◊〉 saith of R. Akiba who was the armour-bea 〈…〉 of Ben Coziba the King that he said of him hee was the King Christ. And he and all the wise men of his age thought that he was the King Christ untill he was killed for uniquity when he was killed they knew he was not a scopter or a rod a staffe a signe of kingdome and government See the notes on Gen. 49. 10. The Greeke translateth it a man shall rise out of Israel the Chaldee saith Messias or Christ shall be anointed of the house of Israel As David and other Kings had scepters so Christ is said to have a rod on scepter as The scepter of thy kingdome is a scepter of righteousnesse Psal. 45. 7. Hebr. 1. 8. and Thou shalt rule them with a rod or scepter of iron Psal. 2. 9. the corners or the sides the quarters of Moab meaning a coâ—quest of the whole countrie in every quarter and corner of it The Greeke Interpreters understood it figuratively the Dukes of Moab likewise the Chaldee 〈…〉 phrast saying hee shall kill the Princes of Moab This was literally fulfilled by David who 〈◊〉 Moab and cast them downe to the ground c. 2. Suâ— 8. 2. spiritually by Christ destroying idolaters and antichristians in religion like Moabites shall unwall shall cast downe the walls that is conquer and subdue which the Greek expoundeth shall captive or make a prey the Chaldee shall ride 〈◊〉 dominion the sons of Seth who was the son of Adam set in Abels roome whom Kain killed Geâ— 4. 〈◊〉 and all Kains â—â—ce being drowned in the 〈◊〉 onely Seths posterity in Noah remained so 〈◊〉 all the world now are the sons of Seth as of A 〈…〉 〈…〉 erefore the Chaldee explaineth it he shall 〈◊〉 〈…〉 ion over all the sonnes of men So it is a prophesie of Christ whom all Kings should wor 〈…〉 〈…〉 ions should serve Psal. 72. 11. and the 〈◊〉 of the earth should be his possession Psal. 2. 8. 〈◊〉 〈◊〉 the name of Iesus every knee should bow Phil. 〈◊〉 10. And this conquest is gotten by the preaching of the Gospell as it is written The weapons of our 〈…〉 fore are not carnall but mighty through God to the p 〈…〉 ing downe of strong holds casting downe imaginations and every high thing that exalteth it selfe against the knowledge of God and bringing into cap 〈…〉 〈…〉 ry thought to the obedience of Christ and having in a readinesse to revenge all disobedience 2 â—er 10. 4 5 6. Some take Seth here to be meant not of aâ—ans name but to signifie the hinder part and to meane the peoples then behinde Balaam as the Ammonites Midianites and the like but besides the Chaldee fore-mentioned the Greeke also 〈…〉 eth it all the sons of Seth and the Hebrewes doe most so expound it as Sol. Iarchi saith all the sonnes of Seth i. all peoples which doe all come of Seth the sonne of Adam the first Maimony in Misn. tom 4. Treat of Kings cap. 11. sect 1. explaineth Balaams prophesie thus I shall see him but not now this is David I shall behold him but not nigh this is the King Christ. There shall proceed a starre out of Iakob this is David and a scepter shall rise out of Israel this is the King Christ and shall smite thorow the corners of Moab this is David as it is written in 2 Sam. 8. 2. And he smete Moab c. And he shall unwall all the sonnes of Seth this is the King Christ of whom it is written in Psal. 72. 8. He shall have dominion from sea to sea And Edom shall be a possession to David as it is said And all they of Edom became Davids servants 2 Sam. 8. 14. And Seir shall be a possesston this is unto the King Christ as it is said And Saviours shall come up on mount Sion to judge the mount of Esan and the kingdome shall be the Lords Hobad vers 21. Vers. 18. Edom the Edomites the posterity of Esau these became a possession to David 1 Chron. 18. 13. after that unto Christ as it is written Who is this that commeth from Edom c. Esay 63. 1. 6. Seir the mountaine where Esau dwelt Gen. 36. 7 8. wherefore the Greeke in stead of Seir nameth Esau. shall doe valiantnesse or doe valiantly valiant acts which phrase is sometime understood of warres and victories as in 1 Sam. 14. 48. sometime of getting wealth and riches as in Ezek 28. 4. Both may be here meant and the Chaldee expoundeth it of the latter And as this was answerable to the name of Israel which signified his power and prevailing with God and with men Gen. 32. 28. so David after he had vanquished the Edomites celebrated the truth of this promise saying Through God wee shall doe valiantnesse and hee will tread downe our enemies Psal. 60. 14. Vers. 19. And he shall have dominion he that is one of the house of Iakob as the Chaldee expresseth it So Targum Ionathan saith And a ruler shall rise up out of the house of Iakob And it may be understood of David first then and chiefly of Christ. Sol. Iarchi openeth it thus And yet there shall be another ruler out of Iakob and hee shall destroy him that remaineth out of the citie Of the King Christ he speaketh thus of whom it is said in Psal. 72. he shall have dominion from sea to sea out of the citie that is of every citie to wit of the Edomites as vers 18. or more generally of all cities as the Chaldee expoundeth it the citie of the peoples Chazkuni referreth it to Ioab Davids captaine of whom it is said Six moneths did Ioab remaine there with all Israel untill he had cut off every male in Edom 1 King 11. 15 16. But it hath reference also to further victories as is said The house of Jakob shall be a fire and the house of Ioseph a flame and the house of Esau for stubble and they shall kindle in them and devoure them and there shall not be any remaining of the house of Esau for the Lord hath spoken it Hobad vers 18. The Targum called
the first day of the moneth yee shall have a convocation of holinesse yee shall not doe any servile worke a day of blowing of trumpets shal it be unto you And ye shal make ready a Burnt-offering for a savour of rest unto Iehovah one bullocke a youngling of the herd one ramme seven hee-lambes of the first yeare perfect And their Meat-offering shall be of fine flower mingled with oyle three tenth parts for a bullocke two tenth parts for a ramme And one tenth part for one lambe throughout the seven lambes And one goat-bucke of the goats for a Sin offering to make atonement for you Beside the Burnt-offering of the moneth and his Meant-offering and the continuall Burnt-offering and his Meat-offering and their Drink-offerings according to their maner for a favour of rest a Fire offering unto Iehovah And in the tenth day of this seventh moneth yee shall have a convocation of holinesse and ye shall afflict your soules ye shall not doe any worke And yee shall offer a Burnt-offering unto Iehovah for a savour of rest one bullocke a youngling of the herd one ramme seven he-lambs of the first yeare perfect shall they be unto you And their Meat-offering shall be of fine flower mingled with oyle three tenth parts for a bullocke two tenth parts for one ramme A severall tenth part for one lambe throughout the seven lambes One goat-bucke of the goats for a Sin offering beside the Sin offering of atonements and the continuall Burnt-offering and the Meat-offering of it and their Drinke-offerings And in the fifteenth day of the seventh moneth ye shall have a convocation of holinesse ye shall not doe any servile worke and ye shall festivally keepe a feast unto Iehovah seven daies And ye shall offer a Burnt-offering a Fire offering for a savour of rest unto Iehovah thirteene bullocks younglings of the herd two rammes fourteene hee-lambes of the first yeare they shall be perfect And their Meat-offering shall be of fine flower mingled with oile three tenth parts for one bullocke throughout the thirteene bullocks two tenth parts for each ramme of the two rammes And a severall tenth part for one lambe throughout the fourteene lambes And one goat-buck of the goats for a Sin-offering beside the continuall Burnt-offering his Meat-offering and his Drinke-offering And in the second day twelve bullockes younglings of the herd two rammes fourteene hee-lambes of the first yeare perfect And their Meat-offering and their Drink-offerings for the bullockes for the rammes and for the-lambes by the number of them according to the manner And one goat-bucke of the goats for a Sin offering beside the continuall Burnt-offering and the Meat-offering thereof and their Drinke-offerings And in the third day eleven bullocks two rammes fourteen he-lambs of the first yeare perfect And their Meat-offering and their Drinke-offerings for the bullockes for the rammes and for the lambs by the number of them according to the manner And one goat-buck for a Sin-offering beside the continual Burnt-offering and his Meat-offering and his Drinke-offering And in the fourth day ten bullockes two rammes fourteen he-lambs of the first yeare perfect Their Meat-offering and their Drinke-offerings for the bullockes for the rammes and for the lambes by the number of them according to the manner And one goat-bucke of the goats for a Sin offering beside the continuall Burnt-offering his Meat-offering and his Drinke-offering And in the fifth day nine bullockes two rammes fourteen he-lambs of the first yeare perfect And their Meat-offering and their Drinke-offerings for the bullockes for the rammes and for the lambes by the number of them according to the manner And one goat-bucke for a Sin offering beside the continuall Burnt-offering and his Meat-offering and his Drinke-offering And in the sixth day eight bullockes two rammes fourteen he-lambs of the first yeare perfect And their Meat-offering and their Drinke-offerings for the bullockes for the rammes and for the lambes by the number of them according to the manner And one goat-buck for a Sin offering beside the continuall Burnt-offering his Meat-offering and his Drinke-offering And in the seventh day seven bullockes two rammes fourteene hee-lambs of the first yeare perfect And their Meat-offering and their Drinke-offerings for the Bullocks for the rammes and for the lambes by the number of them according to the manner And one goat-bucke for a Sin offering beside the continuall Burnt-offering his Meat-offering and his Drinke-offering In the eighth day ye shall have a solemne assembly ye shall not doe any servile worke And ye shall offer a Burnt-offering a Fire-offering for a favour of rest unto Iehovah one bullocke one ramme seven hee-lambs of the first yeare perfect Their Meat-offering and their Drinke-offerings for the bullocke for the ramme and for the lambes by the number of them according to the manner And one goat-bucke for a Sin offering beside the continuall Burnt-offering and his Meat-offering and his Drinke-offering These things ye shall doe unto Iehovah in your solemne feasts beside your vowes and your voluntary offerings for your Burnt-offerings and for your Meat-offerings and for your Drinke-offerings and for your Peace-offerings And Moses spake unto the sons of Israel according to all that Iehovah commanded Moses Annotations THE seventh moneth called in 1 King 8. 2. the moneth Ethanim of the Hebrewes commonly Tisri of us September This moneth was the going out of the yeare Exod. 23. 16. and the revolution of the yeare Exod. 34. 22. for then the old yeare went out and the new began as touching the Iubilees Levit. 25. 9 10. and other civill affaires but by reason of Israels comming out of Aegypt in Abib or March that moneth was made unto them the first of the moneths of the yeare Exod. 12. 2. So the Ecclesiasticall feasts were reckoned after this order and that which had beene the first moneth is here and usually called the seventh the first day Hebr. the one day of which phrase see Gen. 1. 5. blowing of trumpets of this rite see Levit 23. 24. and the Annotations there Vers. 2. savour of rest which the Greeke translateth of sweet smell the Chaldee to be accepted with favour before the LORD See Gen. 8. 21. one bullocke at every new moone they were to offer two bullockes one ramme and seven lambes Numb 28. 11. the same were to be offered at this New-moone and this one bullocke one ramme and seven lambes c. here mentioned were added over and beside the Burnt-offering of the moneth as is after expressed in vers 6. So this day they sacrificed three bullockes two rammes and fourteene lambs for Burnt-offerings and two goats for Sin besides the two lambes for the daily oblation For as the solemnitie was greater by reason of the blowing of the Trumpets which figured the preaching of repentance and beleese in Christ Esay 58. 1. Mark 1. 1 2 3 4. so their service and thankfulnesse unto God was to be testified by the moe sacrifices And if this new-moone
God are taught to hold fast their inheritance in his promises and right in Christ which they enjoy by faith that as the Father hath made them meet to be partakers of the inheritance of the Saints in light Coloss. 1. 12. so they may keepe the faith and grace which they have obtained unto the end 1 King 21. 3. Ezek. 46. 18. Iude vers 3. Hebr. 6. 12. ESAY 65. 9. I Will bring forth out of Jakob a seed and out of Judah an inheritor of my mountaines and mine elect shall inherit it and my servants shall dwell there EZEK 20. 35 36 37. I will bring you into the wildernesse of peoples and there will I plead with you face to face like as I pleaded with your fathers in the wildernesse of the land of Egypt so will I plead with you saith the Lord God And I will cause you to passe under the rod and I will bring you into the bond of the Covenant c. HEBR. 9. 15. Christ he is the Mediator of the New * Or Testament Covenant that by meanes of death for the redemption of the transgressions that were under the first Covenant they which are called might receive the promise of the eternall inheritance ANNOTATIONS VPON THE FIFTH BOOKE OF MOSES CALLED DEVTERONOMIE WHEREIN BY CONFERENCE OF THE Holy Scriptures by comparing the Greeke and Chaldee Versions and Testimonies of Hebrew Writers the Histories Lawes and Ordinances which MOSES a little before his death repeated and enlarged unto ISRAEL in this Booke are explained BY HENRY AINSWORTH IOSVA 1. 8. This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou maiest observe to doe according to all that is written therein for then thou shalt make thy way prosperous and then thou shalt have good successe LVKE 16. 31. If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead LONDON Printed by John Haviland for John Bellamie and are to be sold at his shop neere the ROYALL EXCHANGE 1626. The summe of the Booke of DEVTERONOMIE IN this fifth Booke Moses to prepare the Israelites unto their inheritance in the Holy Land rehearseth the chiefe things that had befallen them in their forty yeares travell thorow the wildernesse exhorteth them to the love of God and observation of his Law repeateth the ten Commandements and explaineth them particularly with the Ordinances to them belonging adding some moe which he had not before mentioned confirmeth the whole Law with promises to those that keepe it and threatnings to the disobedient reneweth the Covenant between God and his people prophesieth of things that should come to passe in ages following blesseth the Tribes of Israel with severall blessings and having viewed the Land of promise from an high mountaine he dyeth and is buried of God Iosua being his successor in the Government of the people More particularly MOses rehearseth Gods calling of Israel from Horeb towards Canaan The Officers set to governe them The Spies sent to view the land and the peoples rebellion following thereupon Chap. 1 How they passed by Edom Moab and Ammon but fought with the Amorites and conquered King Sihon 2 How Ogwas conquered and their Countries allotted to some tribes of Israel 3 An exhortation to obey Gods law and to shun idlatrie 4 Of the ten Commandements given at Horeb and how the people were affected at the giving of the Law 5 An exposition of the first Commandement how God should be knowne loved and obeyed 6 To root out the Canaanites and their Idolatrie 7 To beware lest forgetfulnesse of former mercies or plenty of good things in Canaan turne them from God 8 Moses would humble Israel under the Lord their God by remembrance of their former many rebellions and Gods mercies renewed and continued notwithstanding 9 and 10 Hee exhorteth them to love and obey the Lord by many weighty reasons 11 An explanation of the second Commandement of abolishing false worship and serving God according to his law 12 The third Commandement expounded against abuse of Gods name by false prophets inticers and revolters to Idolatry 13 The holy Communion of Gods people taught by shadowes of cleane meats tithes c. 14 The fourth Commandement explained by the rites of the Sabbath yeare and the solemne feasts c. 15 and 16 The fifth Commandement of obedience to governours civill and ecclesiasticall appointed of God but not to hearken to any heathenish ministers or false Prophets 17 and 18 The sixt Commandement touching man-slaughter wars murder by one unknowne c. 19 20 21 The seventh Commandement touching adultery rape fornication incest 22 The eighth Commandement touching usury payment of vowes liberty in anothers field pledges man-stealers wages almes justice weights and measures c. 23 24 25 The solemne profession of homage unto God in Canaan at the bringing of first-fruits tithes c. 26 Of writing the Law upon stones the blessings and curses openly pronounced and confirmed by the people 27 Moses promiseth many blessings to them that keepe the Law and threatneth many curses to the disobedient 28 The renewing of the Covenant betweene God and Israel 29 A promise of mercie to repentant sinners beleeving in Christ. 30 The people are encouraged to enter into Canaan with Iosua their Captaine Their falling from God is foretold 31 Moses song wherein he prophesieth of the state of Israel untill the latter daies 32 Before his death Moses blesseth the Tribes of Israel 33 Moses vieweth the land and dyeth is buried of God mourned for of the people and praised above all Prophets 34 THE FIFTH BOOKE OF MOSES CALLED DEVTERONOMIE CHAPTER I. 1 Moses speech in the end of the fortieth yeare briefly rehearsing the Story 6 Of Gods promise and offer to give Israel the Land of Canaan 9 Of Officers given them 19 Of Spies sent to search the Land 34 Of Gods anger for Israels incredulitie 41 and disobedience THese bee the words which Moses spake unto all Israel on this side Iordan in the wildernesse in the plaine over against the red Sea betweene Pharan and Tophel and Laban and Hazeroth and Dizahab Eleven daies journey from Horeb by the way of mount Seir unto Kadesh-Barnea And it was in the fortieth year in the eleventh moneth in the first day of the moneth Moses spake unto the sonnes of Israel according unto all that Iehovah had commanded him unto them After he had smitten Sihon King of the Amorites which dwelt in Heshbon and Og king of Bashan which dwelt in Ashtaroth in Edrei On this side Iordan in the Land of Moab began Moses to declare this Law saying Iehovah our God spake unto vs in Horeb saying Yee have dwelt long enough in this mountaine Turne you and take your journey and goe to the mount of the Amorite and unto all his neighbours in the plaine in the mountaine and in the vale and in the south and by the Sea side to the land
spake unto the sonnes of Israel after they came forth out of Egypt On this side Iordan in the valley over against Beth-peor in the land of Sihon king of the Amorites who dwelt in Heshbon whom Moses and the sonnes of Israel smote after they were come forth out of Egypt And they possessed his land and the land of Og king of Bashan two kings of the Amorites which were on this side Iordan toward the Sunne rising From Aroer which is by the banke of the river Arnon and unto mount Sion that is Hermon And all the plaine of this side Iordan Eastward and unto the Sea of the plaine under Ashdoth Pisgah Annotationsâ— STatutes or Ordinances which taught the service of God Heb. 9. 1. as the next word judgments are for duties towards men and punishments of transgressours These are often joyned together see Deut. 5. 1. and 6. 1. and 12. 1. Mal. 4. 4. And that Statutes meane the legall services appeareth by the continuall use of this word as in Exod. 12. 24. 43. and 27. 21. and 29. 9. and 30. 21. teach or am teaching this sheweth the worke of the law still urging the conscience to dâ—â— for not the hearers of the Law are just before God but the dâ—ers of the Law shall be justified Rom. 2. 13. may live Moses describeth the justice which is of the law that the man which doth those things shall live by them Rom. 10. 5. possesse or inâ—erit the land which was a figure of our heavenly inheritance Gen 12. 5. proposed to them that do the Law but given to them that are of the faith of Christ Ioh. 1. 17. Rom. 4. 13. 16. and 6. 23. Vers. 2. not adde Hereby all doctrines of men are condemned Matt. 15. 9. and the all-sufficiency and authority of Gods word stablished for ever Gal. 3. 1â— 2 Tim. 3. 16 17. Adde thou not unto his words lest hee reprove thee and thou be found a lier Prov. 30. 6. diminish for every word of God is pure Prov. 30. 5. and profitable for doctrine for reproofe for correction for instruction in righteousnesse 2 Tim. 3. 16. Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Matt. 5. 18. for to keepe that is that you may keepe understanding the persons forementioned so in vers 5. see the notes on Gen. 6. 19. Vers. 3. Baal-peor in Greeke Beel-phegor the Idoll of the Moabites unto which many of Israel declined by the counsell of Balaam see Num. 25. 1 2. 18. and 31. 16. Psal. 106. 28. The Chaldee translateth against them that served Baal-peor destroyed or abolished by sending a plague to the death of twenty foure thousand Num. 25. 9. This judgment was remembred after in Ios. 22. 17. Have wee too little for the wickednesse of Peor c. Vers. 4. unto Iehovah the Chaldee saith unto the feare or religion of the Lord. Thus they that keepe themselves pure in generall defections are saved from the common destruction Ezek. 9. 4 6. 2 Tim. 2. 19. Rev. 20. 4. Vers. 6. wisdome Hereupon the Oracles of God are often commended as making wise the simple Psal. 19. 8. making us wiser than ouâ— enemies and to have more understanding than all our teachers Psal. 119. 98 99. and able to make us wise unto salvation through the faith which is in Christ Iesus 2 Tim. 3. 15. On the contrary it is said They have rejected the word of the Lord and what wisdome is in them Ier. 8. 9. Surely or Onely The Greeke turneth it Behold Vers. 7. what nation is there so great or what other great nation is there meaning there is not any So in vers 8. God nigh or Gods â—igh The Hebrew words are both of the plurall number yet meaning one God in the plurality of persons as the like is in Deut. 5. 26. Ios. 24. 19. The Greeke and Chaldee here translate it singularly God And he is said to be nigh us specially when he heareth and granteth our requests Psal. 145. 18. So the Chaldee here paraphraseth nigh unto the same toreceive the prayer thereof in the time of the tribulation thereof Wee likewise are said to draw nigh unto God when wee call upon him in faith Psal. 73. 28. Heb. 7. 19. Esa. 58. 2. and both are conjoyned in Iam. 4. 8. Vers. 9. thy soule that is thy selfe the soule is often put for the whole man So where one Evangelist saith lose his soule Matth. 16. 26. another saith Iose himselfe Luk. 9. 25. diligently or vehemently so vers 15. and often The word implieth strength as well as diligence See Deut. 6. 5. things Hebr. words which the Greeke also and Chaldee here keepeth lest or that they depart not in Greeke Let them not depart from thy heart Compare Prov. 3. 1. 3. and 4. 21. Vers. 10. Horeb or Choreb called also Sinaâ— see Exod. 19. Paul calleth it The mount that might be touched Heb. 12. 18. Vers. 11. heart that is the midst as the heart of the Sea is the midst thereof Exod. 15. 8. So here the heart of heaven is the middest of the aiâ—e thicke darknesse or tempestuous darknesse glocâ—â—â—◠〈◊〉 as the Greeke version and the holy Ghost in Heb. 12. 18. implieth See Exod. 20. 21. Vnto this â—â—â—ible mount where the Law was given Paul opposeth mount Sion or the state of grace by the Gospell Heb. 12. 18 22. It noteth the hidden glory of Gods kingly administration in his Church Psal. 97. 1 2. Vers. 12. voice of words This also Paul mentioneth Heb. 12. 19. In the next verse Moses calleth them ten words that is ten commandements whereof see the notes on Exod. 34. 28. no similitude to wit of God so after save a voice that is the voice of God as in verse 33. Hereupon it is said To whom then will yee liken God or what likenâ—sse will yee compare unto him Esa. 40. 18. Vers. 13. of stone signifying the perpetuity of these words and also the stoninesse of mens hearts as is noted on Exod. 31. 18. Vers. 14. statutes for the worship of God as judgments were for the repressing and punishing of vice Exod. 21. 1. These were spoken to Moses only and by him written to Israel but the ten words were spoken to all the people and written by the singer of God Vers. 19. the sunne It was a common corruption not onely amongst the heathens but in Israel to worship the Sunne and Starres and host of heaven 2 King 21. 3. and 17. 16. Amos 5. 25 26. of which sinne Iob cleareth himselfe Iob 31. 26 27. driven away or thrust to wit out of the â—ay as is after expressed in Deut. 13. 5. which is meant by the seduction of others or of their own hearts Therefore the Greeke and Chaldee here 〈◊〉 translate it beest deceived or made to erre and 〈◊〉 〈◊〉 which the Hebrew word implyeth being after used for the straying of cattell Deut. 22. 1. Imparted or divided distributed as a portâ—â— It noteth Gods
to preserve us alive as it is this day And justice shall it be unto us when we observe to doe all this commandement before Iehovah our God as hee hath commanded us Annotations COmmandement put generally for Commandements as the Greeke translateth it see Deut. 5. 〈◊〉 Here Moses entreth upon the explanation of the first commandement of the ten before rehearâ—â—â— in chap. 5. to doe that yee may doe them 〈◊〉 〈◊〉 continually For practise and obedience is that which the Law requireth for blessednesse Iam. 〈◊〉 â—5 And that w ch one prophet calleth Doing the words of the covenant 2 Chron. 34. 31. another callâ—th Stablishing or Confirming 2 King 23. 3. and Confirming is expounded by the holy Ghost 〈◊〉 Gal. 3. 10. from Deut. 27. 26. 〈◊〉 to wit the river Iordan that so they might come into Canaan This was by the condâ—â—t of Iosua Ios. 1. 1 2 c. and it figured the 〈◊〉 of the Church under Christ by whom these commandements are fulfilled in us that beleeve 〈◊〉 20. 40. 44. Rom. 8. 1 2 3 c. In the 〈◊〉 time the possession of Canaan and good thinâ—s therein was a gracious inducement of that People unto voluntarie obedience and keeping of Godâ—â—aw which notwithstanding they perform not Psal. 105. 44. 45. Nehem. 9. 24 25 26 35. Vers. 〈◊〉 feare this is the beginning of wisdome Psal. 111. 10. and by it we depart from evill Prov. 16. 6. and it comprehendeth generally Gods worship and true religion Esay 29. 13. Matt. 15. 8 9. therefore it is mentioned in the first place prolonged under which eternall life is also implied for Gods commandements when they are kept doe adde unto men length of dayes and yeeres of life and peace Prov. 3. 2. 1 Pet. 3. 10 11 c. Vers. 3. and honey signifying heavenly graces as is observed on Exod. 3. 8. Vers. 4. Heare The last letter of this first word Heare and of the last word One are extraordinarily great in the Hebrew and so noted in the margent to cause heed and attention And here beginneth the first and great commandement as our Saviour calleth it Mark 12. 29 30. Matt. 22. 38. And this place of Scripture unto the end of the ninth verse was one of the foure paragraphs which the Iewes were wont to write upon their Phylacteries as is noted on Exod. 13. 9. and fastned to their doore-posts and read in their houses twice a day as the Hebrewes say Twice every day doe men reade the lecture HEARE O ISRAEL c. at evening and at morning as it is written in Deut. 6. 7. when thou liest downe and when thou risest up at the time when men are wont to lie downe which is at night and at the time when men are wont to rise up which is at day And what is it that he readeth Three sections to wit Heare O Israel c. Deut. 6. 4 And it shall be if you shall hearken c. Deut. 11. 13. And Moses said unto the people c. Exod. 13. 3. And they read first the section Heare O Israel because in it there is the propertie of God and the love of him and the doctrine of him which is the great foundation whereupon all doe depend Maim in Misn. b. 2. in Keriath Shemangh ch 1. sect 1 2. is one so in Mark 12. 29. the LORD our God the LORD is one where the word is which the Hebrew wanteth is supplied in the Greeke and explained by a learned Scribe saying Well Master thou hast said the truth for there is one God and there is none other but he Mark 12. 32. So Paul saith There is no other God but one 1 Cor. 8. 4. Here it is probable that Moses closely taught the unitie of the God-head and trinitie of persons Iehovah the Father our God the Sonne and Iehovah the Holy Ghost thus many doe understand these words But the Apostle cleerely openeth the mysterie saying There are three that beare record in heaven the Father the Word and the Holy Ghost and these three are one 1 Ioh. 5. 7. And here is the ground of saith Vers. 5. love The end of the commandement is love out of a pure heart and of a good conscience and of faith unfained 1 Tim. 1. 5. See the notes on Exod. 20. 6. Ieâ—â—vah thy God these implie the causes of our love of the Lord the one for his owne nature and being Iebovah the other for the covenant of his grace whereby he is our God These two are often joyned together by Moses and all the Prophets heart unto the heart the Scripture attributeth wisdome and understanding 1 King 3. 9. 11. 12. Prov. 2. 2. 10 and beleefe in God differing from confession with the mouth Rom. 10. 10. and it is opposed unto hypocrisie Matth. 15. 8. soule the seat of the will and affections Deut. 21. 14. and 24. 15 and 12. 20 21. might in Hebrew Meod which signifieth might or vehemencie all that we can The Chaldee translateth it riches the Greeke power dunamis but the holy Ghost useth a more significant Greeke word ischus might or ability Mark 12. 32. where also another word is added for explanation dianoia which is the efficacie both of the mind and will and the Scribe useth a fit word Sunesis understanding Mark 12. 33. By which variety of words God would teach us to love him unfainedly with all whatsoever is in vs and in our power for wee ought to honour him with our substance also Prov. 3. 9. This praise is of King Iosias above all kings that he turned to the Lord with all his heart and with all his soule and with all his might according to all the law of Moses 2 King 23. 25. Moreover from this word with all thy might the Hebâ—ewsteach that a man is bound to blesse God with cheerefulnesse of soule for evill or affliction even as he blesseth for good or prosperity with gladnesse Maimony in Beracoth chap. 10. sect 3. And hereof we have a good example in Iob Iob 1. 21. Vers. 6. these Words the Oracles of God are also to be loved as the outward meanes whereby wee are bronght to the love and obedience of God Psal. 119. 97 98. in thy heart as the fleshly tables wherein Gods law is to be written Prov. 3. 3. and 7. 3. 2 Cor. 3. 3. The Greeke addeth in thy heart and in thy soule Vers. 7. What them that is often earnestly and diligently teach them that they may pierce the hearts of thy children to understand and affect them So the Greek and Chaldee explaine it to fore-instruct and teach thy children or thy sonnes under this name the Hebrews understand not the naturall sonnes onely but schollers also or disciples because disciples are called sonnes as it is written in 2 King 2. 3. and the sonnes of the Prophets came forth c. Maimony in Thalmud Torah chap. 1 sect 2. Children are to bee trained up or catechized in the way they should goe and brought
trees and the singular is oft used for the plurall as is noted on Genes 3. 2. And under the name of trees all other things also needfull for mans life seeme here to be reserved from destruction The Hebrewes explaine it thus They may not cut downe the Trees for meat that are without the citie nor with-hold from them the water-courses that they may wither as it is written THOV SHALT NOT CORRVPT THE TREES and who so cutteth any downe is to be beaten And not in the siege onely but in any place whosoever cutteth downe a tree that is for meat by way of corrupting is to be beaten But they may cut them downe if they hurt other trees or hurt the field c. the Law forbiddeth not but by way of corruption Every tree that beares not fruit it is lawfull to cut it downe although a man have no need of it and likewise a fruit-tree that doth hurt or yeeldeth but a little and is not worth the labour about it it is lawfull to cut it downe And what quantity may that be An olive tree if it yeeld the fourth part of a Kab of olives that is a Log wherof see the notes on Exod. 30. 24. they may not cut it downe and a Date tree which yeeldeth a Kab of dates they cut not downe And not trees onely but who so breaketh vessels or rendeth garments or pulleth downe buildings or stoppeth wells or destroyeth meats by way of corrupting transgresseth this law THOV SHALT NOT CORRVPT yet is he not to be beaten therefore but by the doctrine of the Scribes he is to be chastised Maimony treat of Kings chap. 6. sect 8 9. By this prohibition God restraineth the waste and spoile which Souldiers usually make in warres and teacheth mercy towards his good creatures and that which serveth for mans life therefore Christ would have nothing lost of the broken meats that were leâ—t Ioh. 6. 12. And as in figure men are likened to trees so such onely as bring forth no good fruit are cut downe Matth. 3. 10. See also Luke 13. 6 7 c. Rev. 9. 4. for thou maist or as the Greeke translateth but thou shalt eat thereof for is the tree c. or for are the trees c that is the trees of the field are not as men either to come out against thee or to flee from thee into the bulwarke This interpretation agreeth with the Greeke Is the tree that is in the wood a man to goe in from thy face into the bulwarke The Chaldee in like sense explaineth it by a deniall For the tree of the field is not as a man to goe c. Otherwise it may also be translated Though the trees of the field are mans that is serve for mans use yet spare such as beare fruit Or according to that which went before For the tree of the field is mans to wit his food or life of man as in 2 Kings 18. 31. eat ye every man his owne vine that is the fruit of his vine into the bulwarke or in the siege Vers. 20. sub dued or come downe which the Greeke translateth untill it be delivered CHAP. XXI 1 The expiation of murder done by an unknowne person that the Elders of the next citie should kill an heiffer and wash their hands over it so clearing themselves and asking mercy of God 10 The usage of a captive taken to wife 15 The first-borne is not to be disinherited upon private affection 18 A stubborne rebellious sonne is by his Parents to be brought forth unto judgement and stoned to death 22 The malefactor must not hang all night on a tree IF one be found slaine in the land which Iehovah thy God giveth unto thee to possesse it fallen in the field and it be not knowne who hath smitten him Then thy Elders and thy Iudges shall come forth and they shall measure unto the cities which are round about him that is slaine And it shall be that the citie which is next unto the slaine 〈◊〉 even the Elders of that citie shall take an heiffer of the herd which hath not beene wrought with which hath not drawne in the yoke And the Elders of that citie shall bring downe the Heiffer unto a rough valley which shall not be tilled nor sowen and shall strike off the Heiffers necke there in the valley And the Priests the sonnes of Levi shall come neere for them Iehovah thy God hath chosen to minister unto him and to blesse in the name of Iehovah and by their mouth shall be every controversie and every stroke And all the Elders of that citie that are next unto the slaine man shall wash their hands over the Heiffer that is beheaded in the valley And they shall answer and say Our hands have not shed this bloud and our eyes have not seene it Make expiation for thy people Israel whom thou hast redeemed O Iehovah and lay not innocent bloud in the middest of thy people Israel and the bloud shall be expiated for them And thou shalt put away innocent bloud from the middest of thee when thou shalt doe that which is right in the eyes of Iehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When thou goest forth to battell against thine enemies and Iehovah thy God hath delivered them into thine hands and thou hast taken captive a captivity of them And thou seest in the captivity a woman of a beautifull forme and hast a desire unto her and wouldest take her unto thee to wise Then thou shalt bring her home to thy house and she shall shave her head and doe her nailes And she shall put off the raiment of her captivity from upon her and shal remaine in thine house shall weep for her father and her mother a moneth of daies and after that thou shalt goe in unto her and be her husband and she shall be unto thee to wife And it shall be if thou have no delight in her then thou shalt send her away whither she will but selling thou shalt not sell her for money thou shalt not make a gaine to thy selfe of her because thou hast humbled her If a man have two wives one beloved and another hated and they have borne him sonnes the beloved and the hated and if the first-borne sonne be hers that was hated Then it shall be in the day that he maketh his sonnes to inherit that which he hath he may not make the sonne of the beloved first-borne before the sonne of the hated which is the first-borne But the first-born the sonne of the hated shall he acknowledge by giving to him a double portion of all that is â—ound his for he is the beginning of his strength the right of the first birth-right is his If a man have a sonne stubborne and rebellious which obeyeth not the voice of his father and the voice of his mother and they have chastned him he will not hearken unto them Then shal his father and his mother lay hold on him and
from without the land they are no first-fruits Maimony in Biccurim chap. 2. sect 1. in a basket so the Greeke and Chaldee translate the word Tene used onely here and in Deut. 28. 5. 17. The Hebrewes understand it generally of any vessell and hold it necessary from this place that the first-fruits be brought in a vessell also they teach that every sort of fruit should be brought in a vessell by it selfe but if he brought them in one vessell it would serve And they might not bring them mixed all together but the Barley underneath and the Wheat above it and the Olives above that and the Dates above them and the Pomgranats above them and the Figges uppermost in the vessell And there should be some thing put betweene every severall kinde as clothes or rushes or leaves or the like and they laid about the figs clusters of grapes outward If he brought them in a vessell of metall the Priest tooke the first-fruits and restored the vessell to the owner but if he brought them in a vessell of Osiâ—rs or of Rushes or the like then both the first-fruits and baskets were the Priests Maimony tom 3. in Biccurim or treat of First-fruits chap. 3. sect 7 8. and shalt goe namely at the feast of Harvest or Pentecost which was seven weekes after the Passeover as may be gathered by Exod. 34. 22. and Deut. 16. 9 10. then the people went up together and carried of their first-fruits with them The Hebrewes say They brought no first-fruits before the Pentecost as it is written And the feast of harvest of the first-fruits of thy labours Exod. 23. 16. and if any brought them before they received them not of him but he left them there untill the solemne feast came Maimony in Biccurim c. 2. s. 6. his name to dwell the Chaldee saith his divine presence to dwell the Greeke his name to be called upon there meaning the Tabernacle or Temple called elsewhere the house of Iehovah Exod. 23. 19. This in ages following was at Shilo and then at Ierusalem whither the people used to repaire with great solemnity and at the performance of this service they are said to do thus When they carried up the first-fruits all the cities that were in a Station or County gathered together to the chiefe citie of the Station to the end they might not go up alone for it is said In the multitude of people is the Kings honour Prov. 14. 28. And they came and lodged all night in the streets of the citie and went not into the houses for feare of pollution And in the morning the governor said Arise and let us goe up to Sion the citie of the LORD our God And before them went a Bull which had his hornes covered with gold and an Olive garland on his head to signifie the first-fruits of the seven kinds of fruits And a Pipe strucke up before them untill they came neere to Ierusalem and all the way as they went they sang I rejoyced in them that said unto mee Wee will goe into the house of the LORD c. Psal. 122. When they were come nigh to Ierusalem they s 〈…〉 messengers before them to signifie it to the men of Ierusalem c. Then the Captaines and Governours went out of Ierusalem to meet them if many men came there went out many and if but few few And when they all were come within Ierusalem gates they began to sing Our feet have beene standing in thy gates O Ierusalem Psal. 122. All the chiefe Artificers that were in Ierusalem stood before them and saluted them Welcome brethren the men of such a place And they went in the midst of Ierusalem the Pipe striking up before them till they came neere to the mount of the house of God when they were come thither they tooke every man his basket on his shoulder and said Hallelujah Praise God in his sanctuary c. Psal. 150. and they went thus and sung till they came to the Court-yard when they were come thither the Levites sang the 30 Psalme I will exalt thee O LORD for thou hast drawne up me c. Talmud Bab. in Biccurim chap. 3. sect 2 3 4. and Maimony in Biccurim chap. 4. sect 16. Vnto this and other like manner of solemne assembling the Prophet hath reference when he saith Yee shall have a song as in the night when an holy solemnity is kept and gladnesse of heart as when one goeth with a Pipe to come into the mountaine of Iehovah to the Rocke of Israel Esay 30. 29. Vers. 3. unto the Priest Gods publike minister and the figure of Christ of whom it is written By him let us offer the sacrifice of praise to God continually that is the fruits of the lips confessing to his name Heb. 13. 15. which shall be that is which shall minister in his course in those daies for the Priests ministred by turnes see 1 Chr. 24. I professe or I declare I shew openly before the Lord. And because of this presenting themselves and their first-fruits to him the Hebrewes say that when they brought their first-fruits they brought in their hand Turtle doves and young Pigeons some they hang upon the baskets and they were for burnt-offerings and some in their hand which they gave unto the Priests Maimony in Biccurim chap. 3. sect 9. Vers. 4. before the Altar that there it might he sanctified by Christ figured by the Altar Mat. 23. 19. He. 13. 10 c. and so made acceptable to God Vers. 5. shalt answer that is shalt speake or pronounce These words were to be spoken by every man that brought the first-fruits except hee were not a man or not the owner of the land or the like for such exceptions they doe put He that brought the first-fruits might if hee would give them to his servant or to his neighbour all the way till hee came at the mount of the house of God When he came to the mount of the house hee himselfe was to take the basket on his owne shoulder yea though he were the King the greatest in Israel and when he came at the Court-yard he professed whiles the basket was upoÌ„ his shoulder I PROFESSE THIS DAY VNTO THE LORD THY GOD c. Then he let down the basket from his shoulder the Priest put his hand under it and waved it and hee said A SYRIAN READY TO PERISH was MY FATHER c. and hee left it by the Altars side at the south-west borne of the Altar on the south side of the horne and bowed himselfe downe and went out But the confession is not alike for all some are bound to bring first-fruits yet make no confession over them as the woman and he that is of neither sex and hee that is of both sexes male and female because they cannot say WHICH THE LORD HATH GIVEN VNTO ME. Likewise Tutors or Guardians and Servants Messengers for they cannot say which the Lord hath given unto me
and 6. 11. and 42. 33. Exod. 25. 4. Of an adjective of comparing Gen. 3. 1. Of a Preposition Numb 10. 36. Deut. 32. 43. Of a part of a sentence Gen. 19. 4. Exod. 4. 5. and 13. 8. Lev. 24. 8. Of a Conjunction as And Exod. 22. 30. Or Deut. 24. 17. Of a Preposition in a compounded verbe Ex. 9. 16. Of an Adverbe of deniall not Numb 4. 15. Overplus or redundance of words which in other languages may be omitted as OF a Preposition to Gen. 2. 7. for Gen. 17. 4. Gen. 7. 17. and 13. 9. Of a Noune as men brethren for brethren Gen. 13. 8. Exod. 27. 14. Of a Pronoune It Gen. 5. 29. Me Gen. 45. 4. Of a Conjunction Gen. 8. 6. and 36. 24. Change or putting one for another as OF Number Singular for plurall Gen. 2. 2. and 3. 2. and 4. 20. and 10. 16. and 12. 5. Plurall for singular Gen. 21. 7. and 46. 7. 23. Of Gender Gen. 4. 7. Exod. 1. 21. and 2. 17. Of Person Gen. 49. 4. Of Time participle present for future Gen. 7. 4. Pretertense for present or to come Gen. 15. 18. and 17. 20. Of Preposition Gen. 17. 21. Of Letters Gen. 4. 18. and 10. 3. Exod. 2. 21. Of Order of words Gen. 5. 6. Numb 21. 17. Of Order of letters in words Gen. 10. 3. Of a Pronoune Deut. 9. 25. Imperative for Indicative Gen. 20. 7. Indefinite for Imperative Exod. 13. 3. Indefinite for that which went before as Indicative c. Gen. 6. 19. Indefinite implying a person Gen. 6. 19. Active Impersonally and passive Gen. 2. 20. and 6. 20. and 16. 14. Exod. 15. 23. Dukes for dukedomes Gen. 36. 30. Escaping or Evasion for a company escaped Gen. 45. 7. House for houshold Gen. 45. 11. 18. A Collective noune with Verbe singular or plurall Gen. 22. 17. and 24. 6. In speech of many where one is principall it is singular or plurall Numb 21. 21. A thing generally set downe meaneth all particulars Gen. 6. 22. A thing generall meaneth but some of each sort Gen. 7. 14. Things denied to be done often meane that they could not be done Gen. 13. 6. Plurall words and singular note exactnesse Gen. 27. 29. Plurall words restrained to the number before Gen. 2. 24. they that is they two Singular words restrained to one Gen. 1. 27. and 3. 11. Questions for Affirmations Gen. 4. 7 and 13. 9. Denials Gen. 18. 17. Earnest prayers Exod. 32. 11. Deprecations Numb 17. 13. Doubling of words diversly used as in Gen. 7. 29. 19. and 14. 10. and 14. 10. and 17. 2. and 32. 16. Exod. 8. 14. Lev. 15. 2. How men are said to doe that which they endevour to doe Exod. 8. 18. or to doe that which they prophesie shall bee done Gen. 49. 7. and 48. 22. AN ADVERTISEMENT TO THE READER TOVCHING SOME OBIECTIONS MADE against the sincerity of the Hebrew Text and Allegation of the Rabbins in these former ANNOTATIONS AMongst other vanities and vexations of spirit Solomon observed all travell and every right worke that for this a man is envied of his neighbour Eccles. 4. 4. And against this kind of worke of interpreting the Scriptures there have at all times beene Carpers and Opposers of whom Gods Labourers have complained To me therefore it is not strange that being the least of Gods servants and having so many ignorances and infirmities such things have befallen mee And had the exceptions beene against my labour onely I would have made use of them and kept silence but when the Adversarie besides the wounds which thorow my sides he giveth unto many worthy men striketh at the very Text it selfe so weakening our common faith I could not but speake and helpe to remove the stumbling blockes whereat the ignorant might be offended There are above eight hundred words in the Hebrew Bible which have marginall readings differing from the words in the line some of great and good use in all translations other some of speciall use for the Hebrew Tongue and Grammar The words in the line have usually the prickes or vowels of the words in the margine and so the marginall words are noted to be read Some have judged this to bee a corruption of the Text through negligence or oversight of the Seribes that wrote out Copies whiles Printing was unknowne â—thers of better judgment as I suppose esteeme both line and margine to bee of divine Authority Vpon this occasion difference and seeming contrariety sometimes are to be seene in translations while some follow the line some the margine as they thinke best and sometime note 〈…〉 th yea and translate both as the authenticke text and the same Interpreters revising their owne labours doe change the one for the other otherwise than they did at first To be 〈…〉 with our owne In Exod. 21. 8. our ancient English Bibles read If shee please not her Ma 〈…〉 and he give her to no man to wife where they followed the Hebrew in the line but the o 〈…〉 called the Geneva version and the last set forth by authority translate according to the 〈…〉 gine If shee please not her Master who hath betrothed her to himselfe The ancient English in 2 Sam. 22. 51. readeth Which sheweth great salvation for his King The Geneva and our latest version read Hee is the tower of salvation for his King In Iob 6. 21. the Geneva saith Surely now you are like unto it following the Hebrew margine but our late version according to the line rendreth it thus For now yee are nothing or are nos In 1 Chron. 11. 11. the Geneva version following the margine saith the chiefe among thirtie as the Greeke also of old translated it our latter Bibles respecting the Hebrew in the line say the chiefe of the Captaines which may be confirmed by 2 Sam. 23. 8. In Dan. 9. 24. the Geneva translating the line saith and to seale up the sinnes our new version according to the Hebrew margine giveth it thus and to make an end of sinnes yet noteth in the margine Or to seale up and sundry the like Examples in the same translatours are these Tremeilius and Iunius who joyntly laboured in setting over the Hebrew into Latine and are esteemed among the best in their first Edition following the margine say Abi dic ei c. Goe say unto him thou maist certainly recover 2 King 8. 10. but Iunius in his latter worke chuseth rather the line saying Abi dic non c. Goe say thou shalt not certainely recover So in Ezra 4. 2. their first version hath eidem sacrificamus and we sacrifice unto him the latter thus non enim alteri sacrificamus for we sacrifice not to any other that according to the margine this to the line In 1 Chron. 11. 20. it was first rendred eratque nominatissimus and he had a name among these three in the last edition Sednon fuitei nomen but he had no name among these three In 1 King 22. 48. they
30. 32. and suudry other places The French version set out by the Pastors a 〈…〉 Doctors of Geneva in Exod. 21. 8. readeth the negative and in the margine noteth the affir 〈…〉 tive also in Prov. 26. 2. and Psal. 100. 3. Againe in Lev. 11. 21. 1 Sam. 2. 3. and Esay 63 〈◊〉 reades the affirmative in the margine noteth the negative and often other where transl 〈…〉 the one noting the other in the margine as in 2 Sam. 22. 51. Eccl. 9. 4. Ier. 2. 20. other plac 〈…〉 The ancient Dutch version likewise observeth these readings by noting the different in 〈◊〉 〈◊〉 as in 1 Sam. 2. 3. 1 King 22. 48. 2 King 20. 4 c. The Germane Bible set forth by 〈◊〉 followeth sometime the line as in Lev. 11. 21. 2 Sam. 22. 51. Psal. 100. 3. 2 King 20. 〈◊〉 Esay 9. 3. and 49. 5. and 63. 9. Iob. 6. 21 c. sometime the margine as in Exod. 21. 8. Lev. 2â— 30. â—ob 13. 15. 2 Sam. 23. 13 c. sometimes by the annotations explaineth both as in Ier. 2. 20. 2 Sam. 14. 21. and 18. 13. Dam. 3. 12. Nehem. 3. 30 31. The Spanish translation also followeth the line in Exod. 21. 8. Ps 〈…〉 100. 3. 2 Sam. 14. 22. Esay 9. 3. and 49. 5. and 63. 9 c. 〈◊〉 it followeth the Hebrew margine 10 Lev. 11. 21. and 25. 30. 1 Sam. 2. 3. 2 King 8. 10. 〈◊〉 4 2 Iob 6. 21. and sometime by marginall annotation also toucheth them both as Iob 13. 15. Ezek. 32. 32. The Latine versions differ not from this Tremellius and Iunius follow the one or the oâ—her indifferently as they like best and sometimes note both as in Psal. 11. 1. Flee thou or Flee yee and Iunius afterward changeth the one for the other as in some instances is before shewed and moe might be produced The Tigurine Latine version dealeth as the former but more frequently noteth the other 〈…〉 eading as in Dan. 9. 24. ad consummandum to make an end or ad obsignandum to seale up in Iob. 13. 15. non expectarem or eum expeotarem so in Esay 63. 9. 1 Sam. 2. 3. Pro. 17. 27. and other places Pagnine followeth the line in Exod. 21. 8. Ios. 8. 12 16. 2 King 8. 10. Psal. 100. 3. Pro. 19. 7. 〈…〉 des 9. 4. and 12. 6. Esay 49. 5. Ier. 2. 20. againe he leaveth the line and followeth the He 〈…〉 in the margine in Lev. 11. 21. Ios. 5. 1. 1 Sam. 2. 3. 2 Sam. 16. 18. Dan. 9. 24. 2 King 20. 4. 1 King 22. 48. Prov. 17. 27. Ezek. 42. 16. and 3. 15 c. Arias Montanus and his assistants that 〈…〉 boured to reduce Pagnines version to a more exact agreement with the Hebrew doe with 〈◊〉 sometime translate the line as in Psal. 100. 3. 2 King 8. 10. Prov. 19. 7. Eccl. 9. 4. Esay 49. 5. 〈◊〉 〈◊〉 20. sometime they render the margine not the line as in Lev. 11. 21. 1 King 22. 48. 〈◊〉 17. 27. 1 King 12. 33. Ezek. 3. 15. 42. 10. Sometime they change the one for the other 〈◊〉 〈◊〉 Lev. 25. 30. 1 Sam. 2. 3. 20. 2. 2 Sam. 16. 18. Dan. 9. 24. and often Yet sometime they 〈…〉 e by a marginall note warne of both readings as in Exod. 21. 8. Eccles. 12. 6. 2 Sam. 12. 9. Vatablus in his Latine annotations giveth notice often of these divers readings as may be 〈◊〉 1 Sam. 2. 3. 2 Sam. 23. 20. Psal. 11. 1. Ezra 4. 2. Iob 13. 15. Eccles. 9. 4. and 12. 6. Esay 〈◊〉 riâ—o 17. 27 c. Expositors in their Commentaries do the like Calvin in his Comment on Moses on Exod. 〈◊〉 8. seanneth the two contrary senses of Lo the affirmative and Lo the negative shewing the 〈…〉 ing if it be taken affirmatively or if it be taken negatively which latter he liketh best Like 〈…〉 in his Prelections on Esay 63. 9. reading the affirmative he noteth in the margine the ne 〈…〉 and on Ier. 2. 20. I will not serve or I will not transgresse for there is saith he a dou 〈…〉 reading Peter Martyr in his Commentary on 1 Sam. 2. 3. saith Sed quantum ex Hebraeo li 〈…〉 c. It appeareth by the Hebrew that this clause may be read both affirmatively and negatively 〈◊〉 of the word Lo. If it affirmeth it must be referred unto God whose workes are firme and 〈◊〉 but if it denieth it respecteth mens endevours which come to nought c. Hierom the 〈…〉 dest of the Fathers in his age reading that in Esay 63. 9. according to the line In all their 〈◊〉 he was not afflicted saith in his Commentary on that place Lo is an adverbe of deny 〈…〉 and may be read Not and also He that the meaning may be In all their affliction hee was afflicted to wit God so that he should beare not our sinnes onely but also our afflictions Now if these and other Interpreters which might further be alleaged had judged these di 〈…〉 s readings in the Hebrew to be Iewish corruptions they might not and it is to be thought 〈◊〉 would not have taught men sometime the one sometime the other and sometime either 〈◊〉 for the pure Word of God and Text of holy Scripture Sâ— the we to the ancient versions and we shall see the like The old Latine though in sun 〈…〉 y places of these divers readings it followeth the word in the Hebrew line as in Esay 9. 3. 〈◊〉 49. 5. and 63. 9. Psal. 100. 3. Pro. 19. 7. 2 Sam. 22. 51. Ier. 2. 20. 2 King 5. 12. yet doth it 〈◊〉 commonly translate the word that now standeth in the Hebrew margine as in Exod. 18. 8. Lev. 11. 21. 1 Sam. 2. 3. 2 King 8. 10. Iob 13. 15. Prov. 26. 2. Ios. 5. 1. and 8 12. and 15. â—7 1 King 22. 48. 2 King 20. 4. Ier. 21. 12. Ezek. 3. 15. and 25. 7. and 42. 16. and in many 〈◊〉 places The Chaldee Interpreters of whom Ionathan that translated the Prophets is as ancient as 〈◊〉 Apostles dayes if not more they likewise sometime expresse the word in the line as in Ios. 9. 7. 18. 24. 2 Sam. 22. 51. 2 King 20. 18. Iob 6. 21. Prov. 26. 2. 19. 7. Esay 63. 9. but usually they follow the Hebrew margine as in Exod. 21. 8. Lev. 11. 21. 25. 30. Gen. 30. 11. Deut. 28. 27 30. Ios. 5. 1. 8. 12. 16. 15. 47. 2 Sam. 16. 18. 23. 21. Psal. 100. 3. Eccles. 9. 4. 2 King 8. 10. Esay 9. 2. 49. 5. Iob 13. 15. Ier. 2. 20. 21. 12. Ezek. 3. 15. 25. 7. 42. 16. and in most other places Likewise the Greeke Bible as now we have it translateth according to the line in Exod. 21. 8. Ios. 9 7. Psal. 100. 3. 2. Sam. 22. 51. 1 King 9. 18. 〈◊〉 King 5. 12. Esay 63. 9. Prov. 17. 27. 19. 7. Ier. 2. 20. and in â—any places
according to the margine as Lev. 11. 21. 25. 30. Ezra 4. 2. 2 King 20. 4. 8. 10. 1 Sam. 20. 2. 1 King 1. 47. 22. 48. Esay 9. 3. 49. 5. 2 Sam. 23. 18 21 35. and otherwhere So that whether we respect the latter or the most ancient Translators we shall finde these marginall readings to be many of them regarded as the authentike text and if we may not refuse them all except we will goe against all that ever interpreted Scripture what warrant have we to condemne any being all of like authority Object But if these translate according to the margine onely or according to the Text onely then doe they afford unto us not both the divers readings but one onely c. Answ. Were it so that they never yeelded us but one onely yet seeing they take that one sometime from the Text in the line but most commonly from the margine it may teach us not to reject those marginall notes as the Rabbines fictions unlesse we will say that all men in all ages have delivered the Rabbines traditions in stead of the pure Word of God And it would be known of this Excepter for he hath not shewed his minde whether he would have men alwaies to follow the word in the line or that in the margine or to take that which they thinke best of either and to condemne the other and what warrant men have so to doe But many of the best translations doe afford us both if not in the line which is not easie to be done yet by an or in the margine as may be seene in our last Englished Bible where in many of the places before alleaged they doe by a marginall note compared with a line give vs a different and sometimes in seeming a contrary reading and the like though perhaps not so frequently is done by Bibles in other languages Yea sometimes when both readings may be joyned in one they doe give us both jointly for the Text of Scripture Witnesse our last English Bible which in Prov. 19. 7. rendreth both negative and affirmative according both to the Hebrew line and margine they are wanting to him whereas our former version was only after the negative in the line they will not And before them the Pastors of Geneva in their French version translate both line and margine in the same place though in another sense â—la'y a que paroles pour lui Likewise in Esay 9. 3. reading in French according to the Hebrew margine Tului as accreu la joye they note thereby another translation implying both line and margine Ou ma is tu ne lui as point baill'e plus grande joye Againe in 2 Sam. 23. 13. they first translate according to the margent reading trois d'entreles trente capitaines and by it they note according to both margine and line Ou les trois principaux capitaines par dessus les trente Tremellius and Iunius besides that they translate either indifferently as is before shewed and sometime note the Massorites observation as on 1 Sam. 27. 8. Girzeum pro Gezerâ—â— transposit is liter is literis ut notaâ—t Massoritae and likewise expresse the Hebrew line in their line and the margine in their margine as Abana and Amana in 2 King 5. 12. and reade the word which is written in the margine and hath but the vowels onely in the line as in 2 King 19. 31. Ie 〈…〉 of hosts and in Ruth 3. 5. 3. 17. 2 Sam. 16. 23. 2 King 19. 37. they also joyne both line and margine in their text when commodiously they can as in Ios. 8. 12. where the line hath is the Citie and the margine Ai the proper name they put both in their Text the citie Ai and so againe in v. 16. In Prov. 23. 26. where the word in the line is derived of Ratsah to be will 〈…〉 and that in the margine noted to be read is of Natsar to keepe they joyne both in their version studiosè custodiant studiously or willingly keepe where the Greeke and Chaldee and 〈◊〉 translations follow the margine onely In 1 King 16. 26. where the line hath the forme plurall in his sinnes and the margine the singular in his sinne they render both in their translation in singulis peccatis ejus in all or every of his sinnes So in Dan. 9. 12. every of his words where both line and margine are joyned in one Likewise in Eccles. 5. 1. Keepe thy foot or 〈◊〉 feet they expresse it Pedem utrumque tuum Also in Ezek. 42. 16. where the margine 〈◊〉 Meoth hundred and the line ammoth cubits Tremellius and Iunius give these both as 〈◊〉 Text of God Quingentâ—ruâ—â— cubitorum calamis reeds of five hundred cubits The Tigurine Latine version in 1 King 22. 48. where the marginall Hebrew is Asah 〈◊〉 〈…〉 de and the lineall Asar ten putteth these both for divine Scripture Fecit decem naves 〈…〉 de ten ships Againe in 2 Sam. 23. 13. from the marginall word Sheloshah three and the other in the line Shalishim Princes or Captaines it giveth a translation compounded of both 〈…〉 istiprincipes these three Princes There also our last English Interpreters translating And three of the thirty put in their margine Or the three captaines over the thirty Moreover in Esay 61. 2. where Pekach koach in two words or Pekachkoach in one word is referred to the release of prisoners or opening of the eyes of the blinde the said Tigurine version following the Evangelist Luke 4. 18. rendreth both vinctis apertionem caecis visum opening or deliverance to the captives and recouery of sight to the blinde And those two interpretations of the Evangelist may give light to this controversie and by this meanes rather than by any other that I know may that place in the new Testament be cleared Zuinglius in his Latine version of the Psalmes expresseth both the marginall Hebrew Caris and the word in the line Caari in Psal. 22. 17. translating frangit man us pedes meos instar leonis breaketh my hands â—nd my feet like a Lion And Arias Montanus one whom my adversarie citeth on his side in his poeticall Psalmes doth the like Perfodâ—re meas cum pedibus manus Frendens unguibus ut leo Munster on 2 Sam. 23. 13. giveth both readings together as doth the Tigurine version of Sheloshah and Shalâ—shim saying Descenderunt verò tres isti principes c. And in 1 King 22. 48. fecit decem naves The Greeke Bible in Dan. 9. 24. rendreth first the line Kai tou sphragisai ha 〈…〉 as and to seale up sinnes then the margine Kai apaleipsai tas anomias and to wipe out or 〈◊〉 away iniquities and then proceedeth with the sentence following and to make reconciliation for iniquitie So it seemeth to have reference unto both readings in Iudg. 19. 3. Pro. 26. 2. The Chaldee paraphrast in Psal. 22. 17. translateth both Caru the margine and Caari the 〈◊〉 saying Nichthin hec cearja
speaketh of God according to the language of the sonnes of Adam See the Annotations on Gen. 6. 6. Vers. 5. anger ire outward in the face grame grimnesse or fiercenesse of countenante The originall aph signifieth both the Nose by which one breatheth Psal. 115. 6. and Anger which appeareth in the snuffing or breathing of the nose as Saul is said to breathe out threatnings and slaughter Act 91. The circumstances of the Text will shew which of the two is meant though sometime it is doubtfull as Psal. 138. 7. wrath fervent ire inflamed displeasure This word Charon noteth burning or inflammation of choler sometime of griese Gen. 4. 5. Ior. 4. 10. sometime of other affections Nehem. 3. 20. suddenly trouble or vex apall fright make them to start It noteth hastinesse of seare and trouble opposed to firme staiednesse Vers. 6. And I The word And is here a signe of indignation stirred as was in the Apostle when he said And sittest thou to judge me c. Act. 23. 3. or and may be used here for but as in Gen. 42. 10. Isa. 10. 20. and often otherwhere have anointed or powred out that is ordained authorized by powring out the oile of the spirit the oile of gladnesse as is noted on vers 2. Of this word Nasac that signifieth to shed or powre out Nasick is used for a governour or one in authoritie Psal. 83. 12. Ios. 13. 21. Mic. 5. 5. Dan. 11. 8. According hereto the wisdome of God saith Prov. 8. 23. I was anointed or authorized from everlasting In David Christs figure this was outwardly performed when he was anointed King with oile 1 Sam. 16. 1. 13. and 2. Sam. 2. 4. and 5. 3. upon Siâ—n or over Tsijon the name of an high mountaine in Ierusalem on top whereof was a strong fort which the heathen Iebusites kept by force from Israel till Davids dayes Ios. 15. 63. 2 Sam. 5. 6 7. but he tooke it from them fortified it and called it Davids citie 1 Chro. 11. 4 5 7. Neere unto this was mount Morijah wheron Solomon built the Temple 2 Chron. 3. 1. Hereupon Ierusalem was called the holy citie Nehem. 11. 1. Isa. 52. 1. and 48. 2. Mat. 4. 5. with Luk. 4. 9. and Sion is named the Lords holy mountaine Ioel 3. 17. which he loved Psa. 78. 68. from which the law should come forth Isa. 2. 3. and where he would dwell for ever Psal. 132. 13 14. Therefore was it a figure of Christs Church Heb. 12. 22. Rev. 14. 1. Isa. 60. 14. mountaine of my holinesse or my mount of holinesse that is my holy mount as the Greeke turneth it So the Temple of Gods holinesse Psal. 79. 1. and people of his holinesse Esa. 63. 18. And in speech to Daniel Ierusalem is called the citie of his holinesse that is his holy citie by him so esteemed and regarded Dan. 9. 24. Such Hebrew phrases because they are more forcible the Apostles often used in Greeke to inure the Gentiles with them as Christ is called the Sonne of Gods love that is his beloved sonne Col. 1. 13. our Lord Iesus Christ of glory that is our glorious Lord Iam. 2. 1. and many the like Vers. 7. I will tell telling is often used for preaching declaring shewing as Psal. 22. 23. with Heb. 2. 12. Exod. 9. 16. with Rom. 9. 17. So hereby Christ noteth his propheticall office the decree Here the Hebrew el seemeth to be used for eth as cl haderech 2 Chror 6. 27. is the same that eth hoderech 1 King 8. 36. we may also read it thus I will tell of the decree cl being many times used for of as Gen. 20 2. Iob 42. 7. 2 King 19. 32. Ier. 51. 60. So the Greeke pros answering to the Hebrew el is used for of or concerning Heb. 1. 7. and 4. 13. decree prescript law or statute the Greeke translateth it the ordinance of the Lord the Chaldee the Covenant of God The Hebrew Chok usually denoteth the rules decrees and ordinances about Gods worship as the decree of the passeover Exod. 12. 24. 43. the decree of dressing the lampes Exod. 27. 21. of the Priests office and garments Exod. 29. 9. of their washing Exod. 30. 21. of the sacrifices Lev. 3. 17. and 6. 18. 22. and many other things about Gods service So may it here be taken that Christ preacheth the decree or rule of his calling to the office of priesthood as the Apostle gathereth from this place Hebr. 5. 5. or of serving God fulfilled of us by faith and obedience to his Gospel when these legall ordinances had an end Ioh. 4. 21. c. thou art my sonne Though holy men be called the sonnes of God Deut. 14. 1. 1 Iohn 3. 1. and likewise Angels Iob 1. 6. and 38. 7. yet is this title naturall and peculiar to our Lord Iesus the onely begotten of the Father whereupon the Apostle saith to which of the Angels said he this at any time Heb. 1. 5. The word art is supplied by the Apostle in Act. 13. 33. the like is sometime in the Hebrew Text it selfe as True was the word 1 King 10. 6. which in 2 Chron. 9. 5. is True the word so Thou leading out 1 Chron. 11. 2. Thou wast leading out 2 Sam. 5. 2. Also in the Greeke of the New Testament Sommer neere Mat. 24. 32. Sommer is neere Luke 21. 30. I this day or to day begat thee The word this is often omitted in the Hebrew as Deut. 4. 4. 8. 39. and 5. 1. 3. and 26. 17 18. and often is expressed as Deut. 2. 25. 30. and 4. 20. and 26. 16. and 27. 9. Of this point thus speaketh the Apostle Touching the promise made to the Fathers God hath fulfilled it unto us their children in that he raised up Iesus as it is written in the second Psalme Thou art my sonne I this day begat thee Act. 13. 32 33. See also Rom. 1. 4. and Heb. 5. 5. where Christs calling to be our High Priest is from hence proved Vers. 8. for thine inheritance or to bethine inheritance This noteth the subjection of the nations to the Sonne of God as the like manner of speech importeth Esay 14. 2. Zeph. 2. 9. Levit. 25. 46. Hereupon Christ is called heire that is Lord of all Hebr. 1. 2. See Psal. 82. 8. Ier. 49. 2. for thy firme possession or to be thy tenement to have and to hold It implieth Christs government of the world and so the Chaldee expoundeth it the dominion of the ends of the earth for thy possession The word for or some such like is here to be understood and sometime the Hebrew expresseth it as the house 1 King 7. 51. in stead of for the house 2 Chron. 5. 1. servants 1 Chron. 18. 6. in stead of for servants 2 Sam. 8. 6. and sundry the like Vers. 9. roughly rule them or bruse crush them The word signifieth to intreat evill or rigorously and this is meant of Christs enemies potter or former of the
4. marvellously separated or selected in wondrous sort exempted as with some signe of excellencie culled out So God marvellously severed the Israelites from the Aegyptians Exod. 8. 22. and 9. 4. and 11. 7. See also Psal. 17. 7 Exod. 33. 16. a gracious Saint or pious holy mercifull one meaning himselfe The Hebrew Chasid w ch the New Testament in Greeke calleth hosios that is pious or holy Act. 13. 35. signifieth one that hath obtained mercie goodnesse pietie grace and benignitie from the Lord and is againe after Gods example pious kind gracious and mercifull to others Neh. 13. 14. See Psal. 13. 6. 1. to him that is his gracious Saint as the Greeke explaineth it or referring it to the former he hath separated to himselfe a gracious man Vers. 5. Be stirred or Be commoved which may be understood Be angry be grieved or tremble and the Chaldee addeth for him meaning God The original word Ragaz noteth and stirring or moving Iob 9. 6. as to be moved or tremble with feare Psal. 18. 8. Deut. 2. 25. Isa. 14. 9. to be moved with griefe 2 Sam. 18. 33. to be stirred with anger Prov. 29. 9. 2 Kings 19. 27 28. Ezek. 16. 43. This latter the Greek here followeth saying Be angry and sin not and the Apostle hath the same words Eph. 4. 26. sin not or misdoe not This word signifieth to misse of the way or marke as in Iud. 20. 16. men could sling stones at an haires bredth and not sin that is not misse and Pro. 19. 2. he that is hastie with his foot sinneth that is misseth or swarveth In religion Gods law is our way and mark from which when we swarve we sin Therfore sin is defined to be transgression of law or unlawfulnesse 1 Iob. 3. 4. say in your heart that is mind seriously what you do and what the end will be Consider with your selves The like phrase is in Psa. 14. 1. and 35. 25. Mat. 24. 48. Rom. 10. 6. Rev. 18. 7. be still or silent stay pawse as 1 Sam. 14. 9. Ios. 10. 12 13. By this word is often meant in Scripture a modest quietnes of the mind the troubled affections being allayed See Psal. 131 2 and 37. 7. and 62. 2. Lam. 3. 26. The Chaldee paraphraseth thus Say your request with your mouth and your petition with your heart and pray upon your bed and remember the day of death for ever Vers. 6. Sacrifice The word signifieth killing or slaughtering as beasts were killed for offerings to God figuring mans mortification or dying to sin Ps. 51. 19. sacrifices of justice such Moses speaketh of Deut. 33. 19. and David afterward Psal. 51. 21. meaning sacrifices just and right and in faith according to the intendment of Gods law contrary to those which the Prophet reproveth Mal. 1. 14. So sacrifices of triumph or joy Psal. 27. 6. are joyfull sacrifices offered with gladnesse And the way of justice Mat. 21 32. for a just or right way The Chaldee giveth this sense Subdue your lusts and it shall be counted unto you as a sacrifice of justice trust or be confident have stedfast hope secure and firme confidence and it is opposed to feeblenesse of mind feare and doubt Isa. 12. 2. Prov. 28. 1. Vers. 7. Many doe say Hebr. are saying which may be turned doe say as in Mat. 22. 23. hot legontes saying is in Mark 12. 18. heitines legousi which say who will cause us to see that is to enjoy or have the fruitton of good Psal. 50. 23. And this is the forme of a wish as David desired and said Who will give me drinke of the water c. 1 Chro. 11. 17. and who will give me wings as a dove Psal. 55. 7. and many the like the light of thy face that is thy light some chearefull face or lookes meaning Gods favour grace and the blessings of knowledge comfort joy c. that flow therefrom This is in Christ who is both the Light and the Face or Presence of God Luke 2. 32. Exod. 33. 14. and the Angell of his face Isa. 63. 9. According to this phrase Solomon saith In the light of the Kings face is life and his favour is as a cloud of the latter raine Prov. 16. 15. See also Psal. 44. 4. and 31. 17. 21. and 67. 2. Iob 29. 3. Vers. 8. hast given joy or shalt give or put joy so giving is used for putting often times Psal. 8. 2. and 40. 4. and 33. 7. and 69. 12. and 89. 20. and 39. 6. and 119. 110. more than of the time or from of the time An Hebrew phrase where the signe of comparison is wanting as Gen. 38. 26. Psal. 19. 11. and 130. 6. The like is also in the Greek tongue as Luk. 15. 7. and 18. 4. And of joy in harvest when corne is increased see Isa. 9. 3. Ioel 1. 11 12. Vers. 9. together that is I will lie downe and sleepe both together not being disquieted with feare or care see Ps. 3. 6. or together I and others with me or I my selfe wholly alone See the note on Ps. 33. 15. alone The Hebrew phrase is in lonedom or in solitarinesse and may be referred by the distinction to the Lord who alone seateth his in safety as Deut. 32. 12. or to that which followeth Thou wilt seat me alone in safety Herein looking to Moses blessing Deut. 33. 28. where Israel dwelleth safely alone and so in Num. 23. 9. Ier. 49. 41. Thus it is a blessing to be alone from enemies otherwise to be alone from friends is a note of affliction as Psal. 102. 8. Lam. 1. 1. wilt seat me that is cause me to sit dwell or remain in confidence or trustfulnes with hope that is confidently or trustfully w ch by cōsequence meaneth securely safely And this was a blessing promised in the law Lev. 26. 5. Deu. 12. 10. PSAL. V. David prayeth and professeth his studie in prayer 5 God favoureth not the wicked 8 David professing his faith prayeth God to guide him 11 To destroy his enemies and to preserve the godly To the master of the musicke on Nechiloth a Psalme of David HEare thou my words Iehovah understand my meditation Attend to the voyce of my crie my King and my God for unto thee will I pray Iehovah at morning thou shalt heare my voice at morning will I orderly addresse unto thee and will looke out For thou art not a God delighting wickednesse the evill shall not sojourne with thee Vain-glorious fools shal not set themselves before thine eyes thou hatest all that work painfull iniquitie Thou wilt bring to perdition them that speake a lie the man of blouds and of deceit Iehovah doth abhorre But I in the multitude of thy mercy will come into thy house will do worship toward the palace of thy holinesse in the feare of thee Iehovah lead me in thy justice because of my enviers make straight thy way before me For in his mouth is no certaintie their inward part
60. 13. Hos. 14. 6 7 8. It is called Lebanon of whitenesse for the snow that lieth on it Ier. 18. 14. To this mount and to the goodly trees thereon great kingdomes and personages are compared Ezek 31. 3. and 17. 3. Ier. 22. 23. Iudg. 9. 15. 2 King 14. 9. And the just mans estate in special Psal. 92. 14. Vers. 6. Shirjon this is mount Hermon called of the Sidonians Shirjon and of the Amorites Shenir Deut. 3. 9. and by another name Sion not Tsijon spoken of in Psal. 2. 6. Deut. 4. 48. for this Shirjon or Hermon lay without the river Iarden where Ogh reigned Ios. 12. 1 5. 1 Chron. 5. 23. Here also grew goodly trees and many wilde beasts kept in it Ezek. 27. 5. Song 4. 8. Of Hermon see more in Psal. 89. 13. and 133. 3. and 42. 7. a young Unicorne a fierce untamed beast see Psal. 22. 22. The Hebrew phrase is son of the Vnicornes the like is also Psal. 114. 4. All young creatures and things that come of or belong to another are in Hebrew called sons so the sons of the cole are sparkes Job 5. 7. the sons of the quiver are arrowes Lam. 3. 13. the sonne of the morne is the morning starre Isa. 14. 12. the sonnes of S 〈…〉 are the Citizens there Psal. 149. 2. the sonnes of the wedding chamber are the Bridegroomes friends Matth. 9. 15. and many the like Vers. 7. striketh or cutteth â—â—â—mes as the flashes of lightning with the thunder Vers. 8. maketh tremble or quake or paineth the wildernesse that is the wilde beasts there which being frighted by Gods voice or thunder doe travell and bring forth their young with paine and trembling Kadesh called also Paran and Zin a desart thorow which the Israelites passed from Aegypt to Canaan Numb 13. 27. and 33. 36. and had the name of the citie Kadesh by which it lay Numb 20. 1 16. The beasts of this wildernesse were cruell Deut. 8. 15. and 32. 10. Vers. 9. the hindes though of all other creatures they bring forth with great trouble bowing themselves bruising their young and casting out their sorrowes Iob 39. 4 6. maketh bare by driving the beasts with the thunder into their dens as the Chaldee addeth the beasts of the forest or by beating off the leaves and fruits of the trees So the fig-tree is said to be made bare Ioel 1. 7. every one so the Greeke turneth it or it may be read every whit or all of it meaning of his people vers 11. which saith glory to God or all of it that is of his glory he saith that is God declareth in his Temple The Chaldee saith and in the Temple of the house of his Sanctuary which is above all his ministers doe say his glory Vers. 10. at the floud meaning Noahs floud Gen. 6. and 7. for to that onely both the Hebrew and Greeke word is applied And here the Chaldee paraphraseth thus The Lord at the generation of the sâ—oud sate on the seat of judgement to take vengeance on them he sate also upon the seat of mercies and delivered Noah and reigneth over his sonnes for ever and ever Vers. 11. with peace or in peace which word betokeneth integrity perfection a making whole and absolute opposed both to warre and sword Psalm 120. 7. Matth. 10. 34. and to division consusion and â—umuâ—â—uous disorder Luke 12. 51. 1 Cor. 14. 33. It denoteth all prosperitie safety and welfare of soule and body and specially that spoken of in Eph. 2. 14 15. where Christ is our peace which hath made of both one and hath broken the stop of the partition wall c. to make of twaine one new man in himselfe so making peace PSAL. XXX David praiseth God for his deliverance 5 Hee exhorteth others to praise him by example of Gods dealing with him APsalme a song of the dedication of the house of David I will exalt thee Iehovah for thou hast drawne up me and hast not made my enemies to rejoyce at mee Iehovah my God I cried out unto thee and thou healedst me Iehovah thou hast brought up my soule from hell thou hast kept me alive from them that goe downe the pit Sing Psalme to Iehovah yee his gracious Saints and confesse yee to the remembrance of his holinesse For a moment is in his anger life in his favourable acceptation in the evening lodgeth weeping and at the morning shouting joy And I I said in my safe quietnesse I shall not bee moved for ever Iehovah in thy favourable acceptation thou hast setled strength to my mountain thou didst hide thy face I was suddenly troubled Vnto thee Iehovah I called and unto Iehovah supplicated for grace What profit is in my bloud when I goe downe unto corruption shall dust confesse thee shall it shew forth thy truth Heare thou Iehovah and be gracious to me Iehovah be thou an helper to me Thou hast turned my mourning to a dance to me thou hast loosed my sackcloth and hast girded me with joy That my glory may sing Psalme to thee and not be silenced Iehovah my God I will confesse thee for ever Annotations DEdication or initiation which is when a new thing is first imployed and put to that use for which it was made It is applied to houses as here and Deut. 20. 5. to altars as Num. 7. 84 88. to walls as Nehem. 12. 27. to images as Dan 3. 2. and to men and then it meaneth instruction or training up as Prov. 22. 6. Gen. 14. 14. It is recorded by the Hebrewes that when the Israelites brought their baskets of first-fruits into the Sanctuary according to the Law in Dent. 26. and came thither in companies as their manner was they sang by the way the 122. Psalme and when they came to the Sanctuary with every man his basket on his shoulder they sang the 150. Psalme and when they were come into the court-yard the Levites said this 30. Psalme I will exalt thee c. Maimony in Misn. tom 3. in Biccurim or Treat of First-fruits chap. 4. sect 17. And the Chaldee expoundeth this title For the dedication of the house of the Sanctuary an Hymne of David Vers. 2. hast drawne up me as out of a pit of waters for this word is used for drawing of waters Exod. 2. 16 17. waters signifying troubles at me or over me for my ruine Or my enemies to me that is my utter enemies as Psal. 27. 2. Vers. 3. healedst me that is helpedst me out of trouble So Psal 41. 5. and 60. 4. Hos. 7. 1. 2 Chron. 7. 14. my soule from hell me or my life from the perill and state of death So Psal. 86. 13. Ionas meant the same when he said thou hast brought out my life from the pit Ion. 2. 6. Of hell See Psal. 16. 10. them that goe downe that is which die that I should not be among them The Hebrew also hath another reading that I should not goe downe the pit The meaning is
of her odours better than all spices the smell of her garments as the odour of Lebanon shee being perfumed with myrrh and incense and all spices of the merchant Song 4. 10 11. and 3. 6. yet Christ himselfe is more odoriferous even wholly delectable for God hath not given him the spirit by measure Song 1. 2. and 5. 16. Ioh. 3. 34. And the Saints are said to make Christ joyfull for all his delight is in them Psal. 16. 3. Song 7. 6. Vers. 10. Kings daughters These the Chaldee interpreteth Countries of Kingdomes among thy precious ones that is with thy honourable women or in thy preciousnesse that is are in thy precious honourable ornaments or palaces set is the Queene or maried Queene the wife is placed at thy right hand that is in the most honourable place 1 King 2. 19. The Chaldee referreth this to the Booke of the Law at the right hand of the King The word Shegal is used here and Neh. 2. 6. Dan. 5. 23. for the Kings wife the Queene in fine gold that is as the Greeke explaineth it cloth of fine or glistering gold called Cethem a speciall name for the most pure and splendent gold Job 28. 16. 19. and 31. 24. Song 5. 11. Daniel 10. 5. Her of is Mictam Ps. 16. 1. of Ophir that is out of the land of Ophir who was the son of Iektan the son of Shē the son of Noach Gen. 10. 29. who dwelt in a part of India of him the countrey was called Ophir from thence was much Cethem or fine gold brought to Iudea and other coasts as appeareth 1 King 9. 28. and 10. 11. and 22. 48. 1 Chron. 29. 4. The gold it selfe was called by his name Ophir Iob 22. 24. Vers. 11. Heare O daughter Hee speaketh to the Queene fore-mentioned siguring the church or heavenly Ierusalem the Lambs wife Rev. 21. 9 10 c. And so the Chaldee paraphraseth Heare O congregation of Israel the law of his mouth and see his marvellous workes and bow thine eare to the words of the Law and forget the evill workes of the wicked of thy people and the house of Idols whom thou servedst in thy fathers house and thy fathers house As man and wife must leave their parents to cleave each to other Gen. 4. 24. and 31. 14. so must wee leave all to cleave unto Christ Matt. 10. 37. Luk. 14. 26. Vers. 12. will covet thy beauty will delight him-selfe in thy fairenesse thy sanctitie set forth in Song 1. 14. and 2. 14. and 4. 1 c. So the King is tied in the rafters Song 7. 5. and bow downe or therefore worship thou him Vers. 13. the daughter of Tyrus that is the people or Common-wealth of Tyre as daughter of Sion Psal. 9. 15. So the Chaldee expoundeth it They that dwell in the fort of Tyrus Tyre or Tyrus in Hebrew Tsor which signifieth a Rocke or Fortresse was a strong city appertaining to the tribe of Aser Ios. 19. 29. but possessed still by the heathens whose King Hiram became friend to David 2 Sam. 5. 11. and to Solomon his sonne 1 King 5. 1 2 c. yet afterwards Tyrus remembred not the brotherly covenant Amos 1. 9. but rejoyced at the desolation of Ierusalem Ezek. 26. 2. banded it selfe with other enemies against Israel Psal. 83. 8. was wasted of Nebuchadnezar King of Babel by Gods judgement 70. yeares Esai 23. 15. Ezek. 26. 7. It continued under idols till the Macchabees times and then had still Hercules for their chiefe God 2 Mac. 4. 18 19. This one city Tyre is here named in stead of other nations because it was the chiefe citie of traffique in the world being an I le in the sea whose merchandize and magnificence the Prophet largely describeth Ezek. 27. her merchants were princes her chapmen the nobles of the world Esai 23. 8. shee heaped up silver as dust and gold as the mire of the streets Zach. 9. 3. Of the subjection here prophesied which they should yeeld unto the Church we may see it fulfilled in the new Testament where many that dwelt about Tyre and Sidon flocked after Christ Mark 3. 8. and he resorted into their borders Mark 7. 24. and by their readinesse hee upbraided the backwardnesse of the Iewes Mat. 11. 20 21. and afterwards in the Apostle◠dayes there was a Church of zealous Christians in that city Act. 21. 3 4 5 c. See also Psal. 87. 4. carnestly beseeke thy face shall instantly pray or sue unto thee O Queene The originall word naturally signifieth to make sicke or sory and being joyned with the word face which oft is used for anger it meaneth to abate the anger by importunate praier and by humble sute to prevaile So after Psal. 119. 58. rich of the people the wealthy among them meaning of the Tyrians which were a wealthy nation and generally other peoples See Esa. 60. 1 3 5 11. and 49. 23. Rev. 21. 24 26. where the riches and honour of the Gentiles are brought to the Church Vers. 14. glorious within or honourable inward in the heart adorned with faith hope love c. or in the inner man as Eph. 3. 16. Here the Chaldee maketh this paraphrase Every thing that is praise-worthy faire to be desired the wealth of countries and treasuries of Kings which are laid up within shall they offer for oblations before the King and gifts unto the Priests whose garments are woven with fine gold purled works or grounds closures of gold such as precious stones are set in Exod. 28. 11 14. Compare also herewith Ezek. 16. 13. Vers. 15. In embroideries with broidered or needle wrought garments Hereby is meant the varietie of graces and embroidery of the spirit So Ezek. 16. 10. Vers. 17. In stead of thy fathers Here the Hebrew is of the masculine gender so these words are spoken to the King Though sometime the masculine is used in speech of women as Num. 27. 7. So lahem 1 King 22. 17. lahen 2 Chron. 18. 16. shall be thy sonnes thy children shall succeed meaning either all Christias that by the immortall seed of the word are begotten to Christ his Church he being the father this the mother of vs all Isa. 9. 6. Gal. 4. 26. or in speciall the Apostles may be intended See Heb. 2. 13. shalt put them shalt place constitute or appoint them for Princes As all Christians are called Kings Rev. 1. 6. and 5. 10. Or in speciall by the Fathers may be meant the 12 Patriarchs by the sonnes the 12 Apostles succeeding them as the heavenly Ierusalem hath at the 12 gates the names of the 12 tribes and in the foundations of the wall the names of the lambes 12 Apostles Rev. 21. 12 14. which Apostles were sent into all the nations of the world Mat. 28. 19. to goe and bring forth fruit and their fruit to remaine Ioh. 15. 16. Like this is the promise made for Sarah that Kings of peoples should come of her
Gen. 17. 16. Vers. 18. I will make memorie will mention and make to be remembred The inditer of this Psalme speaketh this to Christ and of his eternall kingdome and glory shall confesse thee shall celebrate or praise thee The Hebrew is Iehodu of it Iehudah had his name Gen. 29. 35. from which name his blessing was derived thou art Iudah thy brethren Iodu shall confesse thee Gen. 49. 8. This here is fitly applied to Christ the Lion of the tribe Iudah Revel 5. 5. and aye or and to perpetuitie PSAL. XLVI The confidence which the Church hath in God 5 The river that maketh glad the citie of God 6 His presence and helpe from enemies 9 An exhortation to behold his workes To the master of the musicke to the sons of Korach upon Alamoth a song GOd will be to us an hopefull shelter and a strength a helpe in distresses we shall find very great Therefore we will not feare though the earth change and though the mountaines be moved into the heart of the seas Though the waters thereof make a noise be muddy though the mountaines quake for the haughtinesse therof Selah A river the streames thereof shal make glad the citie of God the holy the dwelling places of the most high God in the mids of it it shall not be moved God will helpe it at the looking forth of the morning The nations made a noise the Kingdomes were moved he gave his voice the earth melted Iehovah of hosts is with us the God of Iakob a high refuge for us Selah Come on behold the workes of Iehovah who putteth wondrous desolations in the earth He maketh warres to cease unto the utmost end of of the earth he breaketh the bow and cutteth the speare the charriots he burneth in fire Surcease and know that I am God I will be exalted in the nations I will be exalted in the earth Iehovah of hosts is with us the God of Iakob a high refuge for us Selah Annotations ON Alamoth This seemeth to be some musicall instrument or tune 1 Chron. 15. 20. 〈◊〉 We may call it Uirginals or Virgin tunes having high and shrill voyces or notes for Alamoth signifieth also Virgins Song 1. 2. The originall word Alam signifieth Hid whereupon the Greeke translateth it here kruphioon hidden ones or hid things And the Chaldee after mention of the sonnes of Korah addeth by their hand was it spoken in prophesie at what time their father was hidden from them but they were delivered and said this song If it be not referred to the musicke it seemeth rather to intend the hid counsels of God appertaining to his Church in Christ. Vers. 2. we shall find to wit an helpe or in distresses that we shall find as in Ps. 116. 3. distresse and sorrow I did find that is did feele or fall into And thus the Greeke saith here in tribulations that have found us vehemently Or we may translate it hee is found that is God is present at hand as in Gen. 19. 15. thy daughters which are found that is which are present very great or very mightie vehement Vers. 3. though the earth or when the earth change to wit her place By the changing of the earth and removing of the mounts are often meant the alteration of states and polities Hag. 2. 22 23. Revel 6. 14. Ier. 51. 25. hart of the seas that is the middest or deepest bottomes of them as the Chaldee expoundeth it the gulfe of the great sea The like phrase is in Exod. 15. 8. Io◠2. 3. Prov. 23. 34. Vers. 4. be muddy or cast up mud that is rage or be troubled as the Greeke translateth it Waters are peoples Rev. 17. 15. Ier. 47. 2. and their restlesse stirre is likened to the seas that cast up mire and dirt and foame out their own shame Isa. 57. 20. Iude verse 13. for the haughtinesse the proud swelling rage and surges Vers. 5. A river the streames thereof or There is a flood whose riverets or streames In the earthly Ierusalem this may be meant of the river Kidron 2 Sam. 15. 23. Iob 18. 1. and the streames or lesser rivers of Gibon and Shiloah 2 Chron. 32. 4 30. Isa. 8. 6. In the heavenly Ierusalem there is a pure river of the water of life proceeding out of the throne of God and of the Lambe Rev. 22. 1. Ezek 47. 1. c. See also Ioel 3. 18. Gen. 2. 10. Psal. 65. 10. But as waters sometimes signifieth peoples so here the Chaldee paraphraseth peoples as flouds the streams of them shal come make glad the citie of God and shall pray in the house of the Sanctuary of the Lord in the tabernacles of the most high the citie of God that is Ierusalem called also the citie of the great King Psal. 48. 3. the citie of Iehovah Isa. 60. 14. the holy citie Esay 52. 1. Matth. 4. 5 the holy meaning the holy place Sion or the Sanctuary there dwelling places or habitacles see Psal. 43. 3. Esay 4. 5. Vers. 6. at the looking forth of the morning that is as the Greeke explaineth it very early when the morning peereth or sheweth the face The like phrase is in Exod. 14. 27. Iudg. 19. 26. and so of the looking forth of the evening Gen. 24. 63. Deut. 23. 11. Vers. 7. gave his voice that is spake aloud or thundred See Psal. 18. 14. or gave with his voice but the word with or in seemeth to be superfluous in the Hebrew as else-where Ier. 12. 8. Psal. 68. 34. So to seeke in Iehovah 2 Chron. 34. 26. is to seeke Iehovah 2. King 22. 18. The Chaldee referreth it to Gods voice on mount Sinai whe◠the gave the Law to his people the nations were troubled the kingdomes trembled melted that is was dismaied with feare So Psal. 75. 4. and 107. 26. Exod. 15. 15. Amos 9. 5 13. Ios. 2. 9. Vers. 10. chariots or round shields as both the Greeke and Chaldee Paraphrast here taketh it but else-where it is not to found but for wagons very often Vers. 11. Surcease or Leave off see Psal. 37. 8. The Chaldee expounds it of Surceasing from wars PSAL. XLVII The nations are exhorted cheerefully to entertaine the kingdome of Christ. To the Master of the Musicke to the sonnes of Korach a Psalme ALl peoples clap ye hands shout triumphantly to God with voice of shrilling For Iehovah is high fearfull a great King over all the earth Hee hath subdued peoples under us and nations under our feet He hath chosen for us our inheritance the high excellencie of Iakob whom hee loveth Selah God is gone up with triumph Iehovah with voice of trumpet Sing Psalme to God sing Psalme sing Psalme to our King sing Psalme For God is King of all the earth sing an instructing Psalme God reigneth over the heathens God sitteth on the throne of his holinesse The bounteous Princes of the peoples are gathered the people of the God of Abraham for the shields of the earth
which proceedeth from thy salvation and deliverance of me from sinne a free spirit a voluntary free willing spirit or a princely ruling spirit as the Greeke turneth it See this word Psal. 47. 10. by a free or princely spirit he meaneth a spirit not in bondage to sinne called elsewhere the spirit of adoption Rom. 8. 15 16. whereby a man is made willing to obey the Lord as Exod. 35. 21. Vers. 16. from blouds that is from the guilt of my murder in shedding the bloud of Vriah as the Chaldee saith from the judgement of murder or from my native corruption See the note on Isal. 5. 7. shall shout or shrill sing joyfully and proclaime thy justice such as Paul speaketh of Phil. 3. 9. Vers. 17. shalt open my lips shalt give me occasion to speake freely and boldly the Chaldee addeth in thy law This phrase is used Iob 11. 5. and 32. 20. Vers. 18. else I would give it or for else I would give it as the Greeke turneth it if thou wouldest sacrifice I had given it Vers. 19. The sacrifices of God that is which please God or as the Chaldee saith holy to God So the workes of God Ioh. 6. 28. heart broken to wit with sorrow for sinne So Isa. 61. 1. Luke 4. 18. Compare with this Rom. 12. 1. also Isa. 57. 15. and 66. 2. Vers. 20. Doe well or Doe good deale bounteously it comprehendeth all things needfull for profit or pleasure unto Sion the Church and place of publike worship See Psal. 2. 6. walls of Ierusalem or of Ierushalaim as the Hebrew writeth it in the duall forme as it were the double Ierusalem to wit the higher and the lower from which the Apostle gathereth an allegorie Gal. 4. 25 26. This citie was first called Salem that is Peace where Melchisedek was King Gen. 14. 18. Heb. 7. 2. It was named also Iebus Iudg. 19. 10. of one Iebusi son of Canaan Gen. 10. 16. and was possessed by his seed the Iebusites who held therein the fort of Sion till David wanne it from them 1 Chron. 11. 4 5 7. Here also was the mount Morijah whereon Solomon built the Temple 2 Chron. 3. 1. where Abraham offered his sonne Isaak Gen. 22. 2. And because there Gods providence was seene he named the place Iehovah-jireh Gen. 22. 14. which Iireh put to the former name Salem maketh it Ierusalem where Peace is seene and as the citie was inlarged by taking in mount Iireh or Morijah so is the name yet sometime though very rare it is called by the first name Salem as Psal. 76. 3. This citie God chose to be the place of his publike worship and there to dwell 2 Chron. 7. 12. Psal. 132. 13 14. and honourable things are spoken of this citie Psal. 87. 3. and of the wals thereof which in the Ierusalem from above are of Iasper stone with 12 foundations garnished with all manner precious stones and having the names of the Lambes 12 Apostles Rev. 21. 10. 14 18 19. c. the wals are called Salvation and the gates Praise and they are ever in Gods sight Isa. 60. 18. and 49. 16. For the building up of these doth David here pray Vers. 21. Then shalt thou accept when the place is builded which thou hast chosen for be for bade his people to offer in every place Levit. 17. 5 8 9. Deut. 12. 11 13. and promised to accept their sacrifices on his holy mountaine Ezek. 20. 40. Therefore Israel was in great affliction and reproach when the wals of Ierusalem were unbuilded Neb. 1. 3. and the peoples negligence in building Gods house was sharply blamed Hag. 1. 2 4 8 9. and 2. 15. c. of justice that is sacrifices offered in faith and according to the will of God See Psal. 4. 6. the whole oblation the Calil a kinde of oblation that was wholly and every whit given up in fire unto God and differed from the Gnolah or Burnt-offering which was only of beasts or birds Lev. 1. whereas the Calil was also of flower called the Meat-offering but burned all together which the common Meat-offerings were not Lev. 6. 20 22 23. It was also of beasts 1 Sam. 7. 9. PSAL. LII David condemning the shightfulnesse of Doeg prophesieth his destruction 8 at which the just shall rejoyce 10 David upon confidence of Gods mercy giveth thanks To the master of the musicke an instructing Psalme of David When Doeg the Adomite came and shewed to Saul and said to him David came unto the house of Achimelech WHy boastest thou in evill O mighty man the mercie of God endureth all the day Thy tongue thinketh wofull evils as a sharpe rasour doing deceit Thou lovest evill more than good falshood more than to speake justice Selah Thou lovest all words of swallowing the tongue of deceit Also God will destroy thee to perpetuitie hee will pull thee away and plucke thee out of the tent and will root thee up out of the land of the living Selah And the just shall see and feare and shall laugh at him Behold the man that put not God for his strength but trusted in the multitude of his riches hee was strong in his wofull evill But I as a greene Olive in the house of God I trust in the mercy of God ever and aye I will confesse thee for ever for thou hast done this and will patiently expect thy name for it is good before thy gracious Saints Annotations DOeg a servant of King Saul and master of his herdmen 1 Sam. 21. 7. the Adomite that is an Aedomite or Idumean as the Greeke here translateth or a man of Adamah a citie of the tribe of Naphtali Ios. 19. 36. of Acbimelech David flying from Sauls tyranny came for comfort to the house of God in Nob where Achimelech the Priest administred He gave unto David and his company the showbread â—o 〈◊〉 armed him with the sword of Goljath the Philistian and asked counsell of the Lord for him DoeÌ„g saw this and told King Saul and after when no other man would himselfe at the Kings commandement ran upon Achimelech and the Priests and killed 85 persons and Nob the citie of the Priests he smote with the edge of the sword both man woman childe and beast But Abjâ—thar Achimelechs sonne escaped unto David and told him who there upon made this Psalme See 1 Sam. 21. and 22. Matth. 12. 3 4. Vers. 3. in evill the Chaldee expounds it in an evill tongue O mighty man or Potentate Doëg is thus named for his chiefe place over King Sauls herdmen 1 Sam. 21. 7 and his killing of so many Priests of the Lord 1 Sam. 22. 18. 19. in which mischievous prowesse he vaunted himselfe Vers. 4. thinketh or understand Why thinketh thy tongue that is uttereth the evils thought and premeditated doing deceit that is as a rasour which in stead of cutting the haire cutteth the throat Or it may be referred to the man O doer of deceit as the Greeke saith thou hast done
to us Vers. 4. the land quake that is change the state thereof as Hag. 2. 7. compared with Hebr. 12. 26 27 28. also Ezek. 31. 16. This land the Chaldee expoundeth the land of Israel rive it as at earthquakes rifis and chinkes appeare This word is not else-whereused in Scripture heale that is repaire See the like phrase 2 Chron. 7. 14. Vers. 5. astonishing horrour or reeling giddinesse meaning they were drunken with afflictions which caused horrour as drunkennesse with wine causeth giddinesse This word is also used Esay 51. 17 20 21 22. Vers. 6. a banner or ensigne This word is applied to the flagge or ensigne of the Gospell Esay 11. 12. and 49. 22. and 62. 10. here to David and his victory to be high displayed or to use for a banner which hath the name of lifting high the certaine truth of thy promises Vers. 7. answer me or us me and my people The Hebrew hath both readings The Chaldee explaineth it Receive my prayer Vers. 8. shall divide this meaneth a full possession after conquest Ios. 1. 6. and 13. 7. Shechem a citie in the tribe of Ephraim not far from Samaria Gen. 33. 18. Ios. 20. 7. Succoth a citie in the tribe of Gad beyond the river Iarden Ios. 13. 27. Vers. 9. Gilead and Manasseh These were the utmost borders of the land of Canaan without Iarden which howsoever for a time they resisted David and clave to Ishbosheth Sauls son 2 Sam. 2. 8 9. c. yet were by Gods promise to be subjected unto David strength of my head that is my hornes wherewith I shall smite the people together according to that promised blessing Deut. 33. 17. or by head may be meant headship kingdom or principalitie law-giver or statute-maker a title of authoritie therefore the Greeke translateth here King This also accordeth to the promise made to Iudah Gen. 49. 10. 1 Chron. 5. 2. Vers. 10. Moab the land or people of the Moabites neare to the land of Israel these were the posterity of Lot Abrahams nephew begotten by Lot in his drunkennesse of his own daughters Gen. 19. 33 36 37. they had now forsaken the true God and worshipped Baal-pehor and Chemosh Numb 25. 1 3. and 21. 29. were enemies to Israel Numb 22. Iudg. 3. 12. and subdued by David 2 Sam. 8. 2. washing pot that is used for base services as a vessell to wash my feet in over Aedom shall I cast my shooe that is I shall walke thorow possesse and tread downe the land of Aedom or Idumea whose inhabitants were Aedomites the posteritie of Aedom that is Esau the elder brother of Iakob who prophanely selling his birth-right for a messe of red pottage called in Hebrew Adom had his name therefore Aedom to the perpetuall shame of him and his seed Gen. 25. 30. and 36. 8 9. Heb 12. 16. as Jakob by faith obtained the glorious name of Israel see Psal. 14. 7. Palestina shout thou for this in Psal. 108. 10. it is said over Palestina I will shout So here it seemeth to be spoken in mockage intimating that howsoever the Philistims dominiered and triumphed for a while as appeareth Judg. 10. 7. and 13. 1. 1 Sam. 4. 10. and 31. 1. yet should they by David be subdued as came to passe 2 Sam. 8. 1. Therefore the Greeke turneth it the aliens are subject to me the Chaldee thus concerning the Philistines shout and be strong O congregation of Israel Palestina called in Hebrew Pelesheth was a part of the land of Canaan westward by the sea inhabited by the Philistims which came of the Casluhims nephewes of Mizraim the sonne of Cham the sonne of Noah Gen. 10. 14. These with the Caphtorims first inhabited Caphtor from thence came to Palestina Amos 9. 7. where they drove out the Avims the ancient inhabitants of the land and dwelt in their stead Deut. 2. 23. And this seemeth to be the reason why usually the Philistims are called in Greeke Allophyloi Aliens of another tribe or nation because they were not the first naturall inhabitants Vers. 11. Who will lead it is a kinde of wish as Psal. 14. 7. yet implying also some difficultie as the next verse here sheweth of strong defence that is defenced or fortified see Ps. 31. 22. This may be meant generally of all strong cities that resisted David or specially of Rabbah the chiefe citie of the Ammonites whereof see 2 Sam. 12. 26 29 c. Vers. 13. from distresse or from the distresser the adversary for vaine Hebr. and vaine but and is often used for because or for as 2 Sam. 22. 28. with Psal. 18. 28. so Isa. 64. 5. Vers. 14. doe valiantnesse or valour that is valiant acts according to the prophesie Num. 24. 19. or make a power that is gather an armie as the phrase is used 1 Sam. 14. 48. and in Ezek. 28. 4. it is used for gathering of wealth See the Notes on Psal. 18. 33. will tread downe in Greeke will set at nought or contemne PSAL. LXI David flieth to God upon his former experience 5 He voweth perpetuall service unto him because of his promises To the Master of the Musicke upon Neginath a Psalme of David HEare thou O God my shouting attend to my prayer From the end of the land unto thee do I call when my heart is overwhelmed lead thou me unto the rock that is higher than I. For thou hast beene a safe hope to me a tower of strength from the face of the enemie I will so journe in thy tent for ever I will hope for safetie in the secret of thy wings Selah For thou O God hast heard my vowes hast given inheritance to them that feare thy name Thou wilt adde daies unto the daies of the King his yeares shall be as generation and generation He shall sit for ever before God prepare thou mercy truth which may keep him So will I sing Psalme to thy name unto perpetuity that I may pay my vowes day by day Annotations VPon Neginath or with neginath that is the playing on the strings of the instrument meaning that this Psalme was to be sung with musick of stringed instruments See Psal. 4. 1. Vers. 3. end of the land the utmost border of the land of Canaan where David sometime was driven to abide 2 Sam. 17. 24. or end of the earth is overwhelmed or covered over to wit with griefe as the Greeke explaineth it whereby it fainteth opprest with sorrow So Psal. 102. 1. and 77. 4. and 107. 5. and 142. 4. lead thou or thou wilt lead a speech of faith from former deliverances as the next verse sheweth higher than I which I cannot get up on unlesse thou lead me Vers. 4. a safe hope or shrowding place where he hoped for and had found safe shelter Vers. 5. I will sojourne or shall abide See Psal. 15. 1. in the secret or the hiding place called else-where the shadow of his wings Psal. 36. 8. and 63. 8. See Psal. 91. 1 4.
silver wings is meant prosperity Or we may understand it of the two bounds and limits of the enemies where they are continually assayled and indangered And this the Greeke seemeth to favour turning it ana meson â—oeâ— cleroon amids or betweene the inheritances even as they also translate the two burthens or limits betweene which Isacâ—â—r couched Ger. 49. 14. which tribe had the Philistians at one end and Ammonites on the other that vexed them The Chaldee giveth this paraphrase The God of Israel said Though ye kings lye or sleepe betweene the curtaines behold the Church of Israel which is like unto a dove covered with clouds of glory divideth the spoile of the Egyptians with yellow gold understand againe decked with yellow or greenish gold that is of a golden colouâ— and greene as the originall word importeth Levit. 13. 49. and 14. 57. Vers. 15. the Almighty or Al-sufficient that is God named in Hebrew Shaddai of his power and sufficiencie to goe thorow with all things and for wasting and destroying his enemies as at the drowning of the world To this the Prophets have reference saying that shod destruction shall come from Shaddai the Almighty Isa. 13. 6. Ioel 1. 15. scattereth or spreadeth abroad having discomfited the kings his enemies in that his inheritance verse 10. 11. So spreading is used for scattering Zach. 2. 6. it shall be snow-white or thou shalt be snowy speaking to the Church or of it Whitenesse denoteth victorie joy glory Rev. 2. 17. and 3. 5. Luk. 9 29. and whitenesse as snow is a resemblance of purifying from sinne Psal. 51. 9. Isa. 1. 18. Tsalmon in Greeke Selmon a mount of Samaria in the Tribe of Ephraim neere the City Sichem as appeareth Iudg. 9. 47 48. situate in the heart of the Country Tsalmon signifieth shady or darke and so it seemeth this mount was with caves glinns and trees that grew thereon but with snow upon it was made lightsome So to bee snow white in Tsalmâ—n is to have light in darknesse joy in tribulation Vers. 16. A mount of God that is high large and full of divine blessings for Basan was a fat and fruitfull mountaine See Psal. 22. 13. and 36. 7. an hilly mount or a mount of hillâ—ks or knobs having many tops This seemeth to be a comparison Basan is a goodly large mountaine but this Sion doth excell it for here God dwelleth with his Angels c. Vers. 17. leape ye insult ye proudly or lay ye wait for The originall Ratsad is no where found in Hebrew but here onely In Arabik it signifieth to espie and lye in wait for the hurt of others which agreeth well with the argument here for his seat to dwell in it The Lord chose Sion and desired it for his seat this shall be my rest for ever Psal. 132. 13 14. So the Lambe Christ is on mount Sioâ— Rev. 14. 1. But the Chaldee referreth this also to mount Sinai upon which the Word of God desired to place his divine presence Vers. 18. Gods chariot which he useth for his owne service for defence of his Church and destruction of his foes see Psal. 18. 11. Chariot is put for Chariots as ship 1 King 10. 22. for ships 2 Chron. 9. 21. or to note out the joint service of all the Angels as of one twise ten thousand or double myriads that is innumerable in the Greek ten thousand fâ—ld meaning innumerable Angels the Hebrew Shinan translated Angels is not elsewhere found in Scripture It seemeth to come of Shanah to second as being second or next to God the chiefe Princes Daâ— 10. 13. as those in place next Kings are called the second unto them 2 Chron. 28. 7. Esth. 10. 3. If wee referre it to the number we may turne it redoubled or manifold If to the Chariots and derive it of Shanan to sharpen it may note a kinde of Chariots with sharpe hooks used in warres as many humane writers record 2 Meccaâ— 13. 2. Statius lib. 10. Thebaid Macroâ—ius c. How ever the word bee doubtfull the meaning seemeth to be of Angels as the Chaldee plainly expresseth which the Greekes here translate chearfull ones as of the Hebrew Shaan to bee in tranquillitie and joy and the Apostle seemeth to have reference to this place where he mentioneth mount Siâ—n the celestiall Ierusalem and the company of ten thousands of Angels which now we are come unto in Christ Heb. 12. 22. And Angels have appeared like fierie Chariots 2 King 6. 17. with them or in them as in Sinai as God was in Sinai with ten thousands of holy ones when hee gave the fierie Law Deut. 33. 2. so is he in Sion with ten thousands of Angels Heb. 12. 22. Here the words as in seeme necessarily to be supplied or the word Lord as the Lord of Sinai with like meaning as before Vers. 19. Thou art ascended c. Thou Lord Iesus art gone up to the highest Heaven having first descended to the lowest earth So the Apostle teacheth us to understand this place Eph. 4 8 9. to on high or to the high place see Psal. 7. 8. The Chaldee translateth it to the firmament led captive or captived a captivitie that is a company of captives a prey of people taken in warre See the like phrase 2 Chron. 28. 5. 11. Iudg. 5. 12. Numb 21. 1. Deut. 21. 10. So poverty is used for a company of poore people 2 King 24. 14. Christs enemies Satan sinne death hell c. were by him subdued Colos. 2. 15. his Elect captived by Satan were by him redeemed of whom also this may bee meant as Psal. 126. 1 4. hast taken gifts unto that is hast given and distributed gifts among men An Hebrew phrase often used as Take me a sword 1 King 3. 24. that is give or bring it me Take her me to wife Iudg. 14. 2. Take me an offering Exod. 25. 2. Take me a little water 1 King 17. 10. that is Give Giving also is sometime used for taking as Gen. 42. 30. he gave that is tooke us for spies Rightly therefore doth the Apostle turne this in Greeke given Ephes. 4. 8. and the next words â—â—Adam is unto men as Paul explaineth it or among men as Ieremy 49. 15. And the gifts are the Ministers of the Gospell given for the good of the Church Ephes. 4. 11 12. So the Chaldee here addeth thou hast taught the words of the Law hast given gifts to the sonnes of men and also the rebellious or disobedient to wit thou hast led captive They that continue rebellious are subdued to destruction Psal. 2. 9. Isa. 11. 4. others by conversion as Saul breathing out threatnings and slaughter was by Christ subdued Act. 9. And after spake of himselfe and others we ourselves were in times past unwise disobedient c. but when the bountifulnesse and love of God our Saviour towards man appeared he saved us c. Tit. 3. 3 4 5. to dwell understand in Gods mount as vers 17. or with
Mine eyes shall be on the faithfull of the land for to sit with me hee that walketh in the perfect way hee shall minister to me He shall not sit within my house that doth deceit hee that speaketh lies shall not be established before mine eies In the mornings I will suppresse all the wicked of the land for to cut off from the Citie of Iehovah all the workers of iniquity Annotations MErcy and judgement This may be meant of Davids owne administration howbeit the Chaldee understandeth it of Gods saying If thou dealest mercifully with me if thou dost judgement with me for all I will sing praise Vers. 3. doe wisely behave my seife prudently as David is said to doe 1 Sam. 18. 14. when wilt thou come namely to assist me in the performance hereof or when thou shalt come namely to call me unto an account of my life c. Vers. 3. of Belial that is mischievous or wicked word or thing See Psal. 41. 9. Vers. 4. know or acknowledge that is regard or approve so Psal. 1. 6. Vers. 5. hurteth with tongue that traduceth or as the Hebrew phrase is betongueth Hereupon a man of tongue is for a pratler or calumniator Psa. 〈◊〉 〈◊〉 12. The Chaldee paraphraseth He that speaketh with a third or threefold tongue against has neighbour meaning a back-biter or calumniator which is said of the Hebrew Doctors to have a three sold tongue because hee hurteth three therewhich both himselfe by his sinne and his neighbour whom he backbiâ—eth and the receiver of his tale whom he corrupteth Hereupon is that saying of Ben Syrach A third tongue hath disguieted many Eeclus 28. 14. and a third tongue hath cast out vertuous women Ecclus. 28 15. meaning the back biter or tale-bearer See the Annotations on Levit. 19. 16. large or wide broad of heart meaning proud as Prov. 21. 4. So large of soule Prov. 28. 25. is proud in minde I cannot here the word heare or suffer is to be understood as is expressed Prov. 30 21. So Ioh. 31. 23. and in Greeke 1 Cor. 3. 2. Vers. 8. In the mornings that is every morning or early see Psal. 73. 14. PSAL. CII The Prophet in his prayer complaineth of his miseries 13 He taketh comfort in the eternity and mercy of God 19 The record hereof is for posterity 24 He sustaineth his weaknesse by the unchangeablenesse of Christ. A praier for the poore afflicted when he shall be overwhelmed and shall powre forth his meditation before Iehovah IEhovah heare my praier and let my cry come unto thee Hide not thy face from me in the day of distresse upon me incline thine eare unto me in the day I cal make hasle answer me For my daies are consumed as smoke and my bones are burnt as an hearth Mine heart is smitten as grasse and withered that I forget to eat my bread For the voice of groning my bone cleaveth to my flesh I am like to a Pelican of the wildernesse I am as an Owle of the desarts I watch and am as a Sparrow solitary upon the house roofe All the day mine enemies doe reproach mee they that rage against me have sworne against me For I eat ashes as bread and mingle my drinkes with weeping Because of thine angry threat and thy fervent wrath for thou hast heaved me up and cast me downe My daies are as a shadow declined and I am withered as grasse And thou Iehovah sittest for ever and thy memoriall to generation and generation Thou wilt arise wilt have tender meroy upon Sion for the time to be gracious unto it for the appointed time is come For thy servants delight in the stones thereof and doe pitty the dust thereof And the heathens shall feare the name of Iehovah and all the Kings of the earth thy glory When Iehovah shall build up Sion shall appeare in his glory Shall turne unto the praier of the lowly and not despise their praier This shall be written for the generation after and the people created shall praise Iah For he hath looked downe from the height of his holinesse Iehovah from the heavens did behold the earth To heare the groaning of the prisoner to loose the sonnes of death To tell in Sion the name of Iehovah and his praise in Ierusalem When the peoples shall be gathered together the kingdomes to serve Iehovah Hee hath afflicted my strength in the way hee hath shortened my daies I said O my God take me not away in the midst of my days thy yeers are through generation of generations Afore time thou hast founded the earth and the heavens are the worke of thine hands They shall perish but thou shalt stand and they all shall wex old as a garment as a vesture shalt thou change them and they shall be changed But thou art the same and thy yeeres shall not be ended The sonnes of thy servants shall dwell and their seed shal be established before thee Annotations FOr the poore agreeing to his estate or of the poore overwhelmed with feares cares sorrowes c. see Psal. 61. 3. Vers. 4. as smoke or with the smoke vanishing in the aire so Psal. 37. 20. The Hebrew letters a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beth with and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph as are one like another sometime put one for another as 2 Sam. 5. 24. with 1 Chron. 14. 15. an hearth the place whereon fire burneth Compare Iob 30. 30. Vers. 5. as grasse or as the herbs smitten with blasting Amos 4. 9. to eat my bread The Chaldee applieth this to the bread of the soule the Law of God Vers. 6. to my flesh that is my skin as Iob 19. 20. so elsewhere skin is put for flesh Iob 18. 13. See also Lam. 4. 8. V. 7. a Pelican a bird living in wilde desolate places Zeph. 2. 14. Esa. 34. 11. It seemeth to have the name in Hebrew of vomiting and to be that fowle which we call the shovelard which swalloweth shell-fishes and after vomiteth them to get the fish It was a bird uncleane by the law Levit. 11. 18. Some thinke it to be the bittour which maketh a loud and dolefull noise Compare Iob 30. 29. Vers. 9. rage against me or vaunt against or would make a foole of mee the Greeke saith that praise me meaning fainedly The word signifieth to lift up with praise and glory and also ingloriously to vaunt rage or be mad see Psal. 5. 6. and 75. 5. The word against is here to be understood as in Prov. 8. 35. he that sinneth against me An example of such raging madnesse see against Christ Luke 6. 11. Vers. 12. declined or stretched out as the shadow of the Sunne when it is neere downe which though it seeme longer yet soone passeth away So Psal. 109. 23. and 144. 4. Vers. 13. sittest that is continuest as the Greeke explaineth it for sitting and standing as after in vers 27. are often used for sure and setled abiding The Chaldee addeth
to thee the deaw of thy youth Iehovah sware and will not repent thou art a Priest for ever according to the order of Malchisedek The Lord at thy right hand hee hath wounded Kings in the day of his wrath He shall judge among the heathens hee hath filled with corpses he hath wounded the head over a great land Of the brooke in the way shall hee drinke therefore he shall lift up the head Annotations IEhovah that is God the Father assuredly said see Psal. 36. 2. to my Lord that is to Christ whom David here calleth his Lord though he was also his sonne according to the flesh Mat. 22. 42 45. Rom. 1. 3. Act. 2. 34. So the Chaldee The Lord said unto his Word meaning Christ Ioh. 1. 1. sit at my right hand sitting noteth reigning with continuance 1 Cor. 15. 25. Heb. 10. 12 13. So sitting on his throne 1 King 3. 6. is expounded reigning in his stead 2 Chron. 1. 8. Gods right hand meaneth his power and majesty in the Heavens Luk. 22. 69. Mark 16. 19. Heb. 1. 3. and 8. 1. and this above all Angels Heb. 1. 13. thine enemies even all of them the last whereof is death 1 Cor. 15. 25 26. Of this place the Apostle giveth this exposition Every Priest standeth daily ministring and oft times offering the same sacrifices which can never take away sinnes but this man having offered one sacrifice for sinne fitteth for ever at Gods right hand henceforth expecting till his enemies be put the footstoole of his feet Heb. 10. 11 12 13. Vers. 2. the rod or staffe scepter of thy strength thy strong staffe O Christ that is the powerfull word of thy Kingdome Isa. 11. 4. Mat. 13. 19. which was to come out of Sion and Ierusalem Isa. 2. 3. Luk. 24. 49. Acts 1. 4. and 2. 1 2 c. For in Sion Christ reigneth Psal. 2. 6. Rev. 14. 1. rule thou that is thou shalt surely rule or have dominion see the Notes on Psal. 37. 3. Vers. 3. voluntaries a people of voluntarinesses or of liberalities as Psal. 68. 10. that is shall most freely willingly and liberally present themselves and their oblations to thee as Iudg. 5. 9. Act. 2. 41. Exod. 25. 2. Rom. 12. 1. Psal. 47. 10. and 119. 108. Song 6. 11. of thy power or armie as Psal. 33. 16. that is when thou sendest forth thy powerfull Gospell and Preachers of the same to conquer the world Rom. 1. 16. 2 Cor. 10. 4 5. Rev. 6. 2. Psal. 45. 4 5 6. in the beauties of bolinesse or in the comely honours of the Sanctuary meaning either the comely or honourable places of holinesse or of the Sanctuary as Psal. 29. 2. that is the Church or rather in the beautifull ornaments of holinesse that is holy graces and vertues wherewith Christ and his people are adorned as the Priests and Levites of old with Vrim Thummim and holy garments Exod. 28. 2 40. Isa. 52. 1. So the Warriers in heaven are cloathed with fine linnen white and pure the righteousnesse of the Saints Rev. 19. 14. 8. of the wombe c. This place is difficult and may diversly bee understood either of Christ himselfe or of his people and againe if of Christ either in respect of his Godhead or of his Manhood Of his Godhead that the Father saith unto him of the wombe that is of mine owne essence before the early morning that is before the world was to thee was or thou hadst the dew of thy youth or birth so noting the eternall generation of Christ before all worlds as is shewed Prov. 8. 22 23. 24 25. And this sense the Lxx. Greeke Interpreters seeme to follow translating Of the wombe before the morning starre begat I thee If it be meant of Christs manhood we may take it thus of the wombe of the darke morning or of the obscure wombe of the virgin thou hadst the deaw of thy birth If of Christs people before mentioned it may thus be read Of the wombe of the morning to thee shall be or shall come the deaw of thy youth that is thy youth thy young or new-borne people shall be to thee as the morning deaw which falleth secretly from heaven and abundantly covereth the earth For so the deaw is sometime used 2 Sam. 17. 12. and unto raine deaw ice c. the Scripture applieth the names of wombe and begetting Iob 38. 28 29. and the increase of the Church is by this figure described as The remnant of Iakob shall be among many people as a deaw from the Lord as showers upon the grasse that waiteth not for man c. Mic. 5. 7. This last sense accordeth best with the beginning of the verse of the wombe or from the wombe of the morning of the early morning or before the dawning the morning or day-dawning in Hebrew Mishchar is named of the blacknesse or darknesse which also the Scripture sheweth Ioh. 20. 1. and the letter M. is either a preposition signifying from or before as Isa. 43. 13. or but a part of the word here meaning of to thee understand was or shall be that is thou hast or shalt have deaw of thy youth or of thy birth that is thy youth which is like the deaw Youth or nativitie may either be taken properly for young age as Eccles. 11. 9. or figuratively for young persons meaning the regenerate which are as new borne babes Ioh. 1. 13. and 3. 3. 1 Pet. 2. 2. Vers. 4. sware For as much saith the Apostle as it is not without an oath c. by so much is Iesus made surety of a better Testament Heb. 7. 20. 22. a Priest or Sacrificer see Psal. 99. 6. for ever Among the Levites many were made Priests because they were not suffered to endure by reason of death but this man because he endureth ever hath an ever lasting priesthood Wherefore hee is able also perfectly to save them that come unto God by him seeing he ever liveth to make intereession for them Heb. 7. 23 24 25. to the order or according to my speech both these interpretations are good the one from the Apostles authority Heb. 7. 17. the other from the Hebrew propriety dibrathi as Iob 5. 8. meaning the manner and order of Melchisedek as God speaketh of him in the historie where he is brought in without father mother kindred beginning of daies or end of life continuing a Priest for ever as the Apostle gathereth Heb. 7. 1 3. from the narration Gen. 14. 18 c. of Melchisedck the King of Salem and Priest of the most high God whose name and office is opened Heb. 7. 1 2 c. from which he inferreth If perfection had beene by the Priesthood of the Levites c. what needed it that another Priest should rise after the order of Melchisedek and not to be called after the order of Aaron Heb. 7. 11. Vers. 5. The Lord Christ as in vers 1. which the Chaldee calleth Shecinah the divine presence of the LORD at
Song of degrees of David IRejoyced in them that said unto me We will goe into the house of Iehovah Our feet have beene standing in thy gates O Ierusalem Ierusalem builded as a citie that is joyned to it selfe together Whither the tribes goe up the tribes of Iah to the testimonie of Israel to confesseunto the name of Iehovah For there are set thrones for judgement thrones of the house of David Aske ye the peace of Ierusalem safe quietnesse have they that love thee Peace be in thy fort safe quietnesse in thy Palaces Because of my brethren and my neighbours I will speake O peace be in thee Because of the house of Iehovah our God I will seeke good for thee Annotations IN them or for them Greeke for the things that were said we will or let us goe exhorting one another as Deut. 33. 19. house which the Chaldee expoundeth house of the Sanctuarie of the Lord. Vers. 3. joyned to it selfe compact fitly framed and builded together for an habitation of God through the spirit Ephes. 2. 21 22. so the curtaines of the tabernacle were conjoyned Exod. 26. 3. Vers. 4. to the testimony that is the Arke wherein were the tables of testimonie and from whence God testified his presence by oracle Exod. 25. 21 22. or by the testimony to Israel that is according to the charge given for their comming thither Deut. 16. 16 17. Vers. 5. are set or sit thrones that is they stand or remaine still or are set active for passive as Psal. 36. 3. of the house or for the house that is the posteritie as Psal. 115. 10. The Chaldee saith for the Kings of the house of David Vers. 6. Aske that is Desire or pray for the peace in Greeke the things that belong to the peace see the like speech Luke 19. 42. Ier. 15. 5. 〈◊〉 safe quietnesse have or they shall have safe ease or tranquillitie prosperitie the word meaneth both quietnesse from troubles and abundance of welfare so Psal. 30. 7. and 73. 12. Vers. 7. fort or rampart frontier whereof hee speaketh in Lam. 2. 8. Vers. 9. good for thee or thy good see Neh. 2. 10. PSAL. CXXIII A profession of patient confidence in God and prayer to be delivered from contempt A Song of degrees VNto thee lift I up mine eyes O thou that sittest in the heavens Loe as the eyes of servants are unto the hand of their Masters as the eyes of a maiden unto the hand of her mistresse so our eyes unto Iehovah our God untill that hee be gracious unto us Be gracious to us Iehovah be gracious to us for wee are very much filled with contempt Our soule it is very much filled with the scorning of those that are at ease the contempt of the proud Annotations SIttest that is reignest governest judgest for heaven is Gods throne Esai 66. 1. Vers. 2. that he be gracious or shew mercie this noteth continuall prayer without fainting as Luke 18. 1 7. Vers. 4. it is or to it selfe as Psal. 120. 6. of the proud or be to the proud as a Prayer that the evill may turne upon themselves PSAL. CXXIV David teacheth Israel to blesse God for their deliverance A Song of degrees of David EXcept Iehovah that he had beene for us now let Israel say Except Iehovah that he had been for us when men rose up against us Then they had swallowed us up alive when their anger was kindled against us Then the waters had overflowed us the streame had passed over our soule Then the proud waters had passed over our soule Blessed be Iehovah who hath not given us for a prey unto their teeth Our soule as a bird is escaped out of the snare of the fowlers the snare is broken and we are escaped Our helpe is in the name of Iehovah the maker of heavens and earth Annotations EXcept Iehovah that he or But for Iehovah who was The Chaldee saith Except the word of the Lord c. Vers. 2. men in Chaldee sinfull men Vers. 4. waters that is sinfull people as Isa. 59. 19. Rev. 17. 15. Vers. 5. proud waters the Chaldee expoundeth it the King whose Campe is like the high waters of the Sea PASL. CXXV The safety of such as trust in God 4 A prayer for the godly and against the wicked A Song of degrees THey that trust in Iehovah shall be as mount Sion which is not moved but remaineth for ever Ierusalem th◠mountaines are round about it and Iehovah is round about his people from this time and for ever For the rod of wickednesse shall not rest upon the lot of the just that the just put not forth their hands unto any injurious evill Doe good O Iehovah unto the good and to the righteous in their hearts But they that turne a side to their crookednesses Iehovah will lead them away with the workers of painfull iniquitie Peace shall be upon Israel Annotations THey that crust The Chaldee explaineth it The just which trust in the Word of the Lord. Vers. 2. and Iehovah that is and so Iehovah which the Chaldee expoundeth the divine presence or majestie of the Lord. Vers. 3. of wickednesse that is of the wicked as pride for proud men Psal. 36. 12. and their rod meaneth their dominion or power as Psal. 2. 9. lot that is inheritance as Ios. 18. 11. 1 Pet. 5. 3. Vers. 5. crookednesses crooked wayes or vices lead them away or make them goe away that is to die as 1 Chron. 17. 11. compared with 2 Sam. 7. 12. So the Chaldee paraphraseth will lead them to Hell and their part shall be with the workers of iniquitie PSAL. CXXVI The Church celebrating her incredible returne out of captivitie prayeth for and prophesieth the good successe thereof A Song of degrees VVHen Iehovah returned the captivitie of Sion we were like them that dream Then was our mouth filled with laughter and our tongue with joyfull shouting then said they among the heathens Iehovah hath done very great things with them Iehovah hath done very great things with us we are joyfull Turne thou O Iehovah our captivitie as the streames in the South They that sow with teares shall reap with joyfull shouting He going goeth and weepeth bearing the sowing seed he comming commeth with joyfull shouting bearing his sheaves Annotations THe captivitie or the reversion that is the multitude of captives returning from bondage See Psal. 14. 7. and 68. 19. Deut. 30. 3. The returne from Babels bondage figured our redemption by Christ Esa. 10. 21 22. Rom. 9. 27. And to returne the captivitie sometime is to restore all that was lost Iok 42. 10. that dreame that felt joy and comfort incredible which we doubted whether it were true or not as did Peter Act. 12. 9. See also Esai 29. 7 8. The Chaldee expoundeth it like sleepers which wake from their dreames Vers. 2. joyfull shout or song or shrill singing so vers 5 6. Compare Iob 8. 21. done very great things or done magnificently or
29. called partition because it was parted by the river Iordan from the land of Iudea And on those mountaines as by this Scripture appeareth Hartes and Roes used to runne from whom the similitude is taken CHAPTER III. VPon my bed in the nights I sought him whom my soule loveth I sought him but I found him not I will rise now and goe about in the citie in the streets and in the broad-places I will seeke him whom my soule loveth I sought him but I found him not The watchmen that goe-about in the Citie found mee Saw yee him whom my soule loveth It was but a little that I had passed from them but I found him whom my soule loveth I held him and would not let him goe untill I had brought him into my mothers house and into the chamber of her that conceived mee I adjure you ô daughters of Ierusalem by the Roes or by the Hindes of the field if ye stir and if yee stirre-up the Love untill it please Who is this that commeth up out of the wildernesse like pillars of smoakperfumed with myrrh frankincense with all powder of the Merchant Behold his bed which is Solomons threescore mightie-ones are about it of the mighty ones of Israel They all hold the sword being expert in war every-man hath his sword upon his thigh because of feare in the nights King Solomon made him selfe a charret of the wood of Lebanon He made the pillars therof of silver the bottome thereof of gold the covering thereof of purple the midst thereof being paved with love of the daughters of Ierusalem Goe forth O ye daughters of Zion and see King Solomon with the crowne wherewith his mother crowned him in the day of his espousals and in the day of the gladnes of his heart CHAPTER III. VPon my bed I in the nights him sought Whom my soule loves I sought but found him not Now will I rise and 〈…〉 bout the citie goe Within the streets in places-broad also I will seeke him whom I doe love in minde I did him seeke but him I did not finde The watch that 'bout the Citie goe found me Whom my soule loves said I did ye him see It was but even a little that from them I passed had untill that I found him Whom my soule loveth hold on him I caught And would not let him goe till I him brought Into my mothers house and into the Chamber of her that hath conceived me O daughters of Ierusalem you by The Roes or by Hindes of the field doe I Adjure if that ye stirring-doe disease And if the Love ye stirre-up till it please Who is she this that maketh her egresse Like smoakie pillars from the wildernesse Perfum'd with myrrh and frankincense with all The merchants powder-aromaticall Behold his bed that which is Solomons About the same are threescore mighty-ones Of mighty ones of Israel which are They all doe hold the sword expert in war Ech man his sword upon his thigh he dights Because of fearfull-terrour in the nights A charret of the wood of Lebanon Make for himselfe did the King Salomon Of silver he did pillars of it frame Of gold he made the bottome of the same Of purple was the covering-above The middest of it being pav'd with love Of daughters of Ierusalem that be O Zions daughters get yee forth and see King Solomon with royall diademe Even that wherewith his mother crowned him The day wherein hee his espousals had And in the day wherein his heart was glad Annotations VPon my bed The Church now sheweth greater afflictions into which shee fell through want of feeling the presence and comforts of Christ. Whiles she thought her selfe sure of her Beloved and laid her downe as on the bed of ease supposing him to bee with her she misseth his company and seeking him by solitary meditation found him not Thus may wee understand this place comparing it with Chap. 5. vers 2. 3. c. The bed sometime signifieth tribulation as in Rev. 2. 22. which may be also implyed here that the Church sought and waited for the Lord in the way of his judgements as in Esay 26. 8. the nights the times of solitary earnest meditation as also of effliction are signified by the nights as in Ps 63. 7. and 119. 55. and 77. 3. 4. 7. c. So in Esay 26. 9. With my soul have I desired thee in the night yea with my Spirit within me will I seeke thee earely I sought by prayer study meditation upon repentance of sins negligences in faith of Gods promises c. See Matt. 7. 7. 8. Hoâ—ea 3. 5. and 5. 15. Ieremy 50. 4. 〈◊〉 2. 3. Deu◠〈◊〉 4. 29. my soule loveth Christ whom before shee called her Beloved is here the love of lier soule for by withdrawing the light of his face afflicting the conscience the love zeale and affections of the Christian heart are kindled and increased When he slew them thâ—n they sought him and returned sought God early c. Psal. 78. 34. 35. I found him not to weet presently till afterward v. 4. For neglect of taking hold on grace when it is offered or not keeping it when it is received God often withdraweth the light of his countenance to stirre up zeale and fervency in his children Prov. 1. 24. 28. Mic. 3. 4. Ier. 11. 10. 11. V. 2. I will rise now or Let me rise now This signifieth a stirring up of grace in her an increase of faith love zeale and fervency in spirit Neh. 2. 12. 18. Lam. 2. 19. Psal. 57. 6. Thus afflictions are profitable that we may learn Gods statutes Ps. 119. 17. goe about in the Citie a signe of earnest desire to obtaine that which one seeketh whether it be for evill as in Psal. 55. 11. and 59. 7. 15. or for good as in this place See also Esay 23. 16. By the Citie understand Ierusalem the holy citie where Christ dwelt amongst men and had seated his Temple and the practice of his ordinances wither all Israel repaired thrice every year which was a figure of the Church Eccl. 10. 15. Esa. 26. 1. So amongst the people of God in his word and ordinances she sought Christ for the comfort of her soule streets and broad places or narrow streets and broad streets for both words are used for streets of a city and the latter for such broad places as oftentimes people met together in as in 2 Chron. 32. 6. Neh. 8. 1. 3. 16. Iob â—9 7. So this nâ—teth an exquisite search as in another case it is said Run ye to and fro through the streets of Ierusalem and see now and know and seek in the broad places thereof if ye can find a man if there be any that executeth judgment c Ier. 5. 1. And she therfore seeketh him in the streets because there wisdome uttereth her voice Pro. 1. 20. 22. there Christ teacheth Luk. â—3 â—6 yet now in them she cannot find him Vers. 3.
the Ministers who by the doctrine of the Gospell susteyned the Church as Iames Cephas and Iohn seemed to be pillars Gal. 2. 9. If unto other things it may bee understood of the words of God likened unto fined silver in Psal. 12. with whose oracles as with pillars the charret of the Church is sustained So Prov. 9. Wisedome builded her house and hewed out her seven pillars A pillar signifieth constancy and stability Rev. 3. 12. the bottome or the seat on which Solomon sitteth resteth or lyeth in his charret so the Greeke translateth it Anacliton that which one sitteth or lyeth downe upon This bottome or seat of gold seemeth to have reference to the golden Mercie-seat over the Arke in the Temple on which God is said to sit Ps. 80. 2. And it signifieth the covenant of grace apprehended by faith which is much more precious theÌ„ gold that pensheth 1 Pet. 1. 7. and the doctrines of the Law by faith which are better then thousands of gold and silver Psal. â—19 72. the covering the top and hangings which have the name here of riding because it seemed as it were to ride upon the charter so the Greek calleth it Epibasis of ascending It seemeth to signifie the outward conversation and cloathing of the Church which being purple is not onely a Princely colour denoting heavenly life but hath speciall reference to the blood and death of Christ wherof the Church is made partaker both for justification and sanctification Rev. 1. 5. 6. and 7. 14. Rom. 6. 3. 4. And so the hope of heavenly glory is here also applyed and protection from Christ till wee come unto his glory the midst or the inmost thereof being paved with love or he made a pavement of love This in respect of Christ signifieth his inmost and servent love towards us even giving his life for us and having us as it were written in his heart in respect of his people it signifieth the sense and feeling of Christs love towards them as also their love unto Christ and one to another So the seat the covering and the pavement are answerable to those three graces faith hope and love spoken of in 1 Cor. 13. of the daughters of Ierusalem these are the elect of God the children of Ierusalem the mother of us all Gal. 4. 26. which being loved of Christ are graven on the palmes on his hands Esay 49. 16. yea caried upon his heart as the high Priest bare the names of the children of Israel in the brest plate of judgment upon his hart Ex. 2â— 29. And so of his Ministers as it is said Ye are our Epistle written in our hearts 1 Cor. 3. 2. you are in our hearts to dye and live with you 〈◊〉 Cor. 7. 3. Such therefore as the love of Christ are the pavement of his Coach Ver. 11. daughters of Zion Zion was a mount in Ierusalem and as that was called the holy Citie Esay 52. 1. so Zion is called the Lords holy mountaine Ioel 3. 17. because of his Temple there The daughters of Zion were the women dwelling therein or belonging thereto Esay 3. 16. 17. and 4. 4. But under the name daughters all the inhabitants men and women are comprised and all Townes and Cities of Israel which were daughters in Scripture phrase to the mother Zion and so the Chaldee here expoundeth it Inhabitants of the Provinces of the land of Israel This mount Sion figured the Christian Church Heb. 12. 22. the daughters figured Christians either persons or Churches Esay 49. 14. 22. which are therefore said to be Virgins and to follow the Lamb Christ who standeth upon mount Sion Rev. 14. 1. 4. These are called forth by the preaching of the Gospel to behold Christ the true Solomon with his crown So in Psal. 149. 2. Let the sons of Sion be gladin their King and in Mat. 21. 5. Tell ye the daughter of Sion behold thy King commeth c. see K. Solomon the faitfull are called out of their former state to a further degree of knowledge to see Christ whom Solomon figured in his kingdome crowned with glory and honor in his Church So unto Iohn it was said Come and see Rev. 6. 1. 3. 5. 7. his mother crowned him by the mother seemeth to bee meant the congregation of the faithfull as also the Chaldee here expoundeth it the people of the house of Israel called his mother because by the doctrine of faith they spiritually doe conceive and bring forth Christ Gal. 4. 19. and doing the will of his Father they are esteemed and loved of him as his sister and mother Mat. 12. 50. The crowne is a signe of Kingdome Dominion and Victorie Psal. 21. and Christ warring against his enemies and overcomming hath on his head many crownes or â—â—ademes Rev. 19. 11. 12. c. and 6. 2. And the Kingdomes of this world after the tyranny of Antichrist do become the Kingdomes of our Lord and of his Christ Rev. 11. 15. When Christ therefore ruleth in his Church by the sâ—epter of his Word and his people submit unto his Law and Governement then let they the Crowne upon his head acknowledging his soveraignty day of his espousalls when he was esponsed unto his Bride the Church this is the day of the Covenant made betweene Christ and his people Ezek. 16. 8. c. as he saith to Ierusalem I 〈◊〉 〈◊〉 thee the kindnesse of thy youth the love of thine espousals wheÌ„ thou we 〈…〉 st after me in the wildernesse c. Ier. 2. 2. For when a people are by the Gospell won unto the faith and setled in the order of Christ they are espoused unto him as to a husband 2 Cor. 11. 2. And this is after called the day of the gladnesse of his heart because as the Bridegroome 〈…〉 th ever the Bride so God rejoyceth over his people Esay 62. 5. CHAPTER IIII. BEhold thou art faire my love behold thou art faire thine eyes are as doves within thy lockes thy haire is as a flocke of goats that appeare from mount Gilead Thy teeth are like a flocke of sheepe even shorne which come-up from the washing which all of them beare-twinnes and none among them is bereaved-of-the-yong Thy lips are like a threed of scarlet and thy speech is comely thy temples are like a peece of a pomegranate within thy locks Thy necke is like the tower of David builded for an armorie a thousand bucklers hang thereon all shields of mighty men Thy two breasts are like two fawnes twinnes of the Roe which feed among the Lillies Vntill the day dawne and the shadowes flee-away I will get me to the mountaine of myrrh and to the hill of Frankincense Thou art all faire my love and there is no blemish in thee Come with mee from Lebanon my Spouse with mee from Lebanon looke from the top of Amanah from the top of Shenir and Hermon from the Dennes of the Lions from the mountaines of the Leopards Thou hast ravished-my-heart my
the well eating and chewing of her spirituall food from the washing the second praise of her teeth that they are white and cleane as washed sheep which seemeth to respect besides comelinesse the purity of the spirituall meat wherewith she is fed as it is a part of Iudahs blessing that his teeth should be white with milke Gen. 49. 12. beare twinnes as fruitfull ewes bring forth twinnes of equall bignesse so the teeth are set in double rankes one answerable to another which is the third property for which they are praysed bereaved of the yong or robbed of the yong by miscarying or any other accident Barren is that which beareth not Esa. 54. 1. but the word here used signifieth either miscarrying in the birth or losse of that which is brought forth by robberie death or the like so this denoteth the stedfastnesse of every tooth in his place after it is brought forth against the inconveniences forementioned These teeth of the Church which chiefly serve to eate with may here meane her courage and strength against her enemies as is prophesied of Israel hee shall eate up the Nations his enemies Num. 24. 8. or rather her judging discerning esteeming and applying of the word of God and seales of his Covenant for the comfort and nourishing of her soule so chewing the cudde and feeding by faith upon the promises of God which are often made under the similitude of eating and drinking as in Psal. 22. 26. Prov. 9. 5. Esa. 65. 13. Ioh. 6. 41. 50. 51. Some referring this to persons understand by the teeth the Ministers of the word that breake and as it were chew the bread of life unto and for the people So the Chaldee expoundeth these teeth to bee the Priests and Levites that did offer and eate the sacrifices in Israel Vers. 3. a threed or a lace a line aribband of scarlet that is thinne in substance red of colour as scarlet double-dyed which two things are the grace of the lips Here by the lips of the Church are commended her doctrines reproofes prayers prayses c. For the lips are the instruments wherwith words are uttered whether in prayer as Zeph. 3. 9. Psal. 21. 2 or praise and thankes as Psal. 66. 3. Heb. 13. 15. or vowes as Psal. 66. 13. 14. or doctrine Mal 2. 6. 7. Psal. 119. 13. or pleading as Iob 13. 6. or comfort as Iob 16. 5. or any other speech All these shee uttereth not with swelling words of vanity or taught by humane wisedome but by the Spirit of God who hath poured grace into her lippes and by faith in the blood of Christ wherein her doctrines prayers comforts are all dyed and coloured 1 Cor. 2. 4. 12. 13. and 1. 17. 18. Or these things applied to persons signifie the administers of the word and prayer as the Chaldee paraphrast applyeth it to the high Priest in Israel and his prayers for the reconciliation of the Church on Atonement day Levit. 16. Other of the Iewes expound it of the singers in Israel comely gracious and to be desired see the notes on Song 1. 5. So our praises of God are said to be pleasant and comely Psal. 147. 1. and we are commanded that our speech be alway with grace Colos. 4. 6. thy temples Hebr. thy temple that is each of the temples of thine head Here by the cheekes also may be meant as the Greeke version here hath it which are adjoyned to the temples whose red colour like a peece of pomegranate when it is cut are a part of the beauty of the face and a signe of modestie and shamefastnesse So here in the Church it betokeneth her reverend and modest countenance as fearing and taking heed lest shee should speake or doe amisse or blushing if she hath failed Some doe explaine this to signifie the Governours of the Church and the similitude of the pomegranate to denote the fruit and benefit that commeth by such The Chaldee also expoundeth it of the King in Israel and the locke after mentioned of the Governours under him Vers. 4. like the towre of David whereof mention is made in Nehem. 3. 19. 25. or the fort of Zion which David tooke and builded 2 Sam. 5. 7. 9. Hereby is meant that her necke was upright high and strong for the necke is named in Hebrew Tsavvaar of firmnesse and strength a Tower Migdal is a building great and high Esa. 2. 15. This signifieth the magnanimity and courage the sure hope the bold and comfortable cariage of the Church whiles shee being by faith united unto Christ her head doth no longer bow downe her necke to beare the yoke of her enemies to serve Satan and sinne any more or to bee a servant unto men Rom. 6. 17. 18. 1 Cor. 7. 23. but by the weapons of her warfare which are not carnall but mighty for God 2 Cor. 10. 4. shee standeth and withstandeth in the evill day taking the shield of saith the sword of the Spirit which is the word of God and other like armour wherewith shee defendeth her selfe and discomfiteth all her enemies Ephes. 6. 11. 17. so that her necke is like the horses clothed with thunder and terrour Iob 39. 19. The contrary state of the Church was figured by the captivity of Babylon when her necke was under persecution and her transgressions as ayoke were wreathed and come-up upon her necke Lam. 5. 5. and 1. 14. See after in Song 7. 4. The Hebrewes in their Chaldee Paraphrase expound this necke to meane the Chiefe of the Session or great Councel in Israel for an armorie to hang swords on and other like weapons of warre The Hebrew word Talpijoth used onely in this place is by the Greeke left uninterpreted Thalpioth and seemeth to be derived of Thalah to hang and pijoth two-edged swords meaning all instruments to offend or wound the enemy as the bucklers and shields after mentioned were to defend her selfe bucklers hang or are hanged a buckler hath the name in the originall of protection or defence the word following shields which seemeth to be borrowed from the Hebrew name Shiltei hath the signification of power or dominion as being used of great and mighty men Such bucklers and shields of David were sometime kept in the house of God 2 Chro. 23. 9. and as the taking away of shields from the enemy was a signe of victorie 2 Sam. 8. 7. so the hanging of them up on walles was a signe of glory Ezek. 27. 11. of mighty men This hath reference to Davids worthies or mighty men who held strongly with him in his kingdome and with all Israel to make him King whose names and heroicall deedes are recorded in 1 Chro. 11. 10. 47. Their shields hanged up in Davids towre for moniments are here taken for figures and examples of all the mighty men of God which by the shield of faith in God and Christ the shield of his people have done many great and mighty workes as the Apopostle bringeth a cloud of witnesses in Hebr.