being touched became like the fat of a dead thing therefore it is unlawfull for the sonnes of Israel to eat of the sinew c. Pirkei R. Eliez ch 37. that shranke or that was removed or forgate his place The Greek translateth the sinew that was benummed By the Hebrew Canons they were bound to abstaine from eating this sinew both within the land of Israel and without the land in common meates and in holy in cattell and in wild beasts in the right thigh of the beast and in the left But not infowles because they have no hollow in the thigh And whose eateth of the sinew that shranke the quantity of an Olive is beaten with 40 s 〈…〉 es Thalmud Bab. in Cholin ch 7. and Maimony in treat of Forbidden meats ch 8. Therefore the Iewes are carefull to cut away out of all beasts which they kill and eat this sinew with all the branches of it underneath and the muscle of flesh wherein they are for more assurance Also in their sacrifices when the members of the burnt offring were cut in peeces and salted then all the peeces were laid upon the Altar and they tooke out the sinew that shranke being upon the top of the Altar and threw it upon the ashes which was in the midst of the altar saith Maimony in Misn. treat of Offring the sacrifices ch 6. S. 4. Among the Hebrewes also that paine in the thigh with vs named the Sciatica is by them called Gid hannasheh that is The sinew that shranke CHAP. XXXIII 1 Iakob goeth before his family and boweth unto Esau seven times 4 the kindnesse of Iakob and Esan at their meeting 6 Iakobs wives and children bow unto Esau. 10 With much intreaty he receiveth Iakobs present 12 Offereth to accompany Iakob but his courtefie is modestly refused 17 Iakob commeth to Succoth 18 At the city of Sechem he buyeth a field and buildeth an altar called El-Elohe-Israel ANd Iakob lifted up his eyes and saw and behold Esau came and with him foure hundred men and he divided the children unto Leah and unto Rachel and unto the two handmaids And he put the handmaids and their children first and Leah and her children after and Rachel and Ioseph aftermost And he passed over before them and bowed himselfe to the ground seven times untill hee came neere to his brother And Esau ran to meet him and imbraced him and fell on his neck and kissed him and they wept And he lifted up his eyes and saw the women and the children and said who are these with thee and he said The children which God hath graciously given to thy servant And the handmaids came-neere they and their children and bowed-themselves And Leah also came-neere and her children and they bowed-themselves and after came Ioseph neere and Rachel and they bowed-themselves And he said what meanest thou by all this company which I met And he said to find grace in the eyes of my Lord. And Esau said I have much my brother let that which is thine be thine And Iakob said Nay I pray thee if now I have found grace in thine eyes then take my present at my hand for therefore I have seene thy face as though I had seene the face of God and thou wast pleased with me Take I pray thee my blessing which is brought to thee because God hath dealt-graciously with mee and because I have all and he urged him and he tooke it And he said let us take our journey and goe and I will goe before thee And hee said unto him my Lord knoweth that the children are tender and the flockes and herds are with young with me and if they overdrive them one day then all the flockes will dye Let my Lord I pray thee passe over before his servant and I will leadon softly according to the foot of the worke which is before me and to the foot of the children untill I come unto my Lord to Seir. And Esau said Let me appoint I pray thee with thee some of the folke which are with me and he said wherefore is this let me find grace in the eyes of my Lord. And Esau returned in that day on his way to Seir. And Iakob journeyed to Succoth and built him an house and made boothes for his cattell therefore he called the name of the place Succoth And Iakob came safe to the City of Sechem which is in the land of Canaan when he came from Padan Aram and he encamped before the City And he bought a parcell of a field where hee had stretched-out his tent at the hand of the sonnes of Hamor the father of Sechem for an hundred lambs And he set-up there an Altar and called it El-Elohe-Israel Annotations HAndmaids in the Chaldee concubines So one of them is called Gen. 35. 22. Vers. 3. seven this may be taken for many times as the barren hath borne seven that is many 1 Sam. 2 5. seven that is many abominations are in the hatefull mans heart Prov. 26. 25. and sundry the like Here Iakob doth that himselfe which God promised should bee done unto him Gen. 27. 29. But humility goeth before honour And it is noted by the Hebrew Doctors as a decree of God that Esau should be ruler over Iakob in this world and Iakob ruler over Esau in the world to come Pirkei R. Eliezer ch 37. Vers. 4. kissed him These were signes of Esaus affections changed from his former hatred Gen. 27. 41. Luk. 15. 20. and of Iakobs prevailing with men as he had with God Genes 32. 28. for his waies pleasing the Lord hee made his enemies at peace with him Prov. 16. 7. Therefore the word kissed is extraordinarily noted in the Hebrew with three prickes over it as leading the reader to observe well this matter In the words following the Greeke addeth they wept both Vers. 8. what meanest thou Hebr. what to thee company or camp the drove sent before Gen. 32. 16. to finde that is that I may finde the Greek explaineth it that thy servant may finde grace Vers. 9. much Hereby he may meane inough or a great deale the Greeke translateth it many things Iakob in vers 11. speaketh more freely I have all things Thus Esau had received his blessing Gen. 27. 39. be thine that is keepe it to thy selfe or as the Chaldee explaineth it much good doe it thee that which thou hast Vers. 10. therefore or because as this word signifieth in Gen. 38. 26. face of God that is honourable and comfortable The Chaldee for God Elohim translateth Princes as the word sometime signifieth Psal. 82. pleased or thou hast favourably accepted me Vers. 11. blessing that is the gift which by the blessing of God I have received and doe with a willing and liberall heart give unto thee Hereupon the scripture often useth a blessing for a bounteous gift or liberality 1 Sam. 25. 27. and 30. 26. 2 King 5. 15. and so the Apostle useth it in 2 Cor. 9. 5. 6. The
translations make it here a word of intreating Wee pray So Gen. 44. 18. Exod. 4. 10. Iudg. 6. 15. Ios. 7. 8. Vers. 23. peace to you that is bee of good comfort or ye are in safety Peace is here opposed to seare so in Iob 21. 9. Vers. 25. against or untill Ioseph come eate bread the Greeke explaineth it dine there Vers. 26. the present Gr. the gifts which they had in their hands which being also from their father now the sunne and eleven starres doe obeysance to Ioseph as he dreamed Gen. 37. 10. Vers. 27. of their peace that is of their welfare how they did as the Greeke translateth how doe yee So after is your father in health See Gen. 37. 14. and 41. 16. Vers. 30. made-hast Gr. was troubled did yerne or did burne were kindled with naturall affection The Greeke and Chaldee expresse it by being turned The like is in 1 King 3. 26. Vers. 32. an abhomination The Greeke explaineth the cause for that every feeder of sheepe was an abhomination to the Egyptians and Moses telleth the same Gen. 46. 34. The Chaldee more plainely saith because the Hebrewes eat the cattell which the Egyptians worship Compare this exposition with Exod. 8. 26. Vers. 33. yongest Hebr. least according to his littlenesse meaning of age not of stature at or looking upon his neighbour Vers. 34. unto them understand and sent unto them five times or five parts Hebr. five hands which the Greeke expoundeth five fold the Chaldee five parts or portions so Gen. 47. 24. largely-dranke or drunke themselves-merry were drunken which word is used for large drinking unto mirth but with sobriety Hag. 1. 6. Ioh. 2. 10. CHAP. XLIV 1. Ioseph sending his brethren away with corne causeth his cup to be put in Benjamins sacke 4 Hee sendeth after them complaining of injurie 11 Search is made and the cup found 13 They are brought backe and submit themselves to servitude 17. Ioseph would retaine Benjamin onely 18 Iudahs humble supplication to Ioseph wherein after relation of things that had passed he offred himselfe bond-man in Benjamins stead in commiseration of his aged father ANd hee commanded him that was over his house saying fill the mens bagges with food so much as they can carie and put every mans money in his bagges mouth And my cup the silver cup put in the bags mouth of the youngest and his corne money and he did according to the word of Ioseph which he hath spoken The morning was light and the men were sent away they and their asses They were gone out of the citie not gone farre and Ioseph said to him that was over his house rise-up follow after the men and overtake them and say unto them wherfore have ye rewarded evill for good Is not this it in which my Lord drinketh and he would searching search diligently for it yee have done evill in that yee have done And hee overtooke them and hee spake unto them these same words And they said unto him wherefore speaketh my Lord such words Farre be it from thy servants to doe such a thing Behold the money which we found in our bagges mouth we brought againe unto thee out of the land of Canaan and how should wee steale out of thy Lords house silver or gold With whom soever of thy servants it be found both let him dye and we also will be to my Lord for servants And he said now also according to your words so let it be hee with whom it is found shall be my servant and you shall be blamelesse And they hastened and tooke-downe every man his bagge to the ground and they opened every man his bagge And he searched he began with the eldest and ended with the yongest and the cup was found in Benjamins bagge And they rent their garments and laded every man his asse and returned to the citie And Iudah and his brethren came to Iosephs house and he was yet there and they fell before him on the ground And Ioseph said unto them what deed is this that ye have done knew ye not that such a man as I could searching search-diligently And Iudah said what shall we say unto my Lord what shall we speake and how shall wee justifie our selves God hath found out the iniquity of thy servants behold wee are my Lords servants both we and hee in whose hand the cup is found And he said farre be it from me to doe this the man in whose hand the cup is found hee shall be my servant and you get ye up in peace unto your father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iudah came-neere unto him and said O my Lord let thy servant I pray thee speak a word in the eares of my Lord and let not thy anger be kindled against thy servant for thou art even as Pharaoh My Lord asked his servants saying have yee a father or a brother And wee said unto my Lord wee have a father an old-man and a childe of his old-age the yongest and his brother is dead and he himselfe alone is left of his mother and his father loveth him And thou saydst unto thy servants bring him downe unto me that I may set mine eye upon him And wee said unto my Lord the yong-man cannot leave his father and if hee should leave his father then hee would dye And thou saydst unto thy servants if your yongest brother come not downe with you ye shall no more see my face And it was when wee came-up unto thy servant my father then wee told him the words of my Lord. And our father said Returne buy for us a little food And we said we cannot goe-downe if our yongest brother be with us then will we goe-downe for wee cannot see the mans face and our yongest brother not bee with us And thy servant my father said unto us you doe know that my wife bare unto mee two And the one went-out from me and I said surely hee is torne is torne-in-pieces and I saw him not since And if ye take this also from my face and mischiefe befall him then shall ye bring downe my gray-haires with evill unto hell And now when I come to thy servant my father and the yong-man he be not with us and his soule is bound-up in his soule Then will it be when hee seeth that the yong-man is not that he will dye and thy servants shall bring-downe the gray-haires of thy servant our father with sorrow unto hell For thy servant became surety for the yong-man unto my father saying if I bring him not unto thee then will I bee a sinner unto my father all daies And now I pray thee let thy servant abide in stead of the yong-man a servant to my Lord and let the yong-man goe-up with his brethren For how shall I goe-up to my father and the yong-man bee not with me lest I see the evill that shall finde my father Annotations OVer his house that is his steward see Gen. 43. 16. 19.
Sol Iarchi expoundeth it Prepare yourselvâ—s for vengeance and so he saith in ser. 12. 3. Sanctifie that is prepare them for the day of slaughter The 20 verse sheweth that this may be implied wept in the eares in ver 20. wept before the Lord and so the Chaldee turneth it here Iâ— meaneth that the Lord had seene and heard their complaint for weeping is often joyned with lifting up the voyce or crying out as Ger. 27. 39. Iudg. 2. 4. and 21. 2. 1 Sam. 11. 4. and 24. 16. and 30. 4. Verse 20. Vntill a moneth of dayes to wit yee shall eat as the Greeke expresseth Meaning a whole moneth as a yeare of dayes is an whole yeare 2 Sam. 14 28. So in Gen. 29. 14. loathsome Hebr. to loathsomnesse or alienation which the Greek translateth to choler the Chaldee to offence that is offensive have despised or contemptuously refased set at nought which the Greeke translateth disobeyed the Lord the Chaldee rejected the Word of the LORD who is the Chaldee saith whose Majestie or Divine presence remaineth among you Verse 22. to suffice them so the Greeke and Chaldee expound the Hebrew Maâ—sa which usually signifieth to finde but here is used for obtaining that which is sufficient so in Ios. 17. 16. Iudg. 21. 14. Here Mose sheweth that the thing promised was unpossible in mans judgement both in respect of the multitude of men and length of time and therefore he mentioneth beasts and fishes which also are flesh 1 Cor 15. 39 but speaketh not of fowles as thinking least of all that they should be filled with them yet God sufficed them with such verse 31. So Philip said unto Christ Two hundred 〈…〉 worth of bread is not sufficient for this multitude that every one may have a little Ioh. 6. 7 9. Verse 23. hand waxed short that is power abated the Greeke expoundeth it Shall not the Lords hand be sufficient the Chaldee thus Shall the word of the Lord be hindered Hand is often used for power as being the instrument wherewith power is shewed Deut. 32. 36. Ios. 4. 24. and 8. 20. shortnesse signifieth lessening and is applied sometime to the Lords Spirit as in Mic. 2. 7. is the spirit of Iehovah shortned Sometime to his hand as here and in Esai 59. 1. Behold Iehovahs hand is not shortned that it cannot save and in Esai 50. 2. Is my hand shortned at all that it cannot redeeme or have I no power to deliver where the latter sentence explaineth the former Verse 25. they prophesied this was a gift and effect of Gods Spirit upon them and is elsewhere so explained as upon the handmaids in those dayes I will powre out my spirit Ioel 2. 29. that is I will power out of my spirit and they shall prophesie Act. 2. 18. So in Act. 19. 2. 6. And when Saul was anointed to be King the Spirit of God came upon him and hee prophesied 1 Sam. 10. 6 10. Prophesying was not onely a foretelling of things to come but sometime a declaring of the word of God unto the people see Exod. 7. 1. Gen. 20. 7. And thus Paul saith He that prophesieth speaketh unto men to edification and exhortation and comfort 1 Cor. 14. 3. Sometime it was a singing of praises unto God as they that prophesied with Harps with Psalteries and with Cymbals to confesse and to praise the LORD 1 Chron. 25. 1 3. did not adde that is prophesied no more but that day as God spake the ten commandements and added not that is spake no moe or after such a manner to the people Deut. 52. 2. Thus the Greeke here translateth and they added no more and Sol. Iarchi saith they did not adde i. they prophesied not save that day onely so it is expounded is Siphre Howbeit the Chaldee translateth it ceased not in a contrary signification which sometime is in the Hebrew words But seeing the Chaldee so expoundeth that also in Deut. 5. 22. that the Lord ceased not which seemeth to meane a continuance till all those ten words were finished we may likewise understand him here to meane a continuance for that day as Saul in Naioth prophesied all that day and all that night 1 Sam. 19. 24. and not a continuance alwayes for this seemeth to be a temporary gift and miracle for confirmation of their Office as in 1 Sam. 10. 6 11. Verse 26. Medad in Greeke Modad the spirit in Chaldee the spirit of prophesie that were written by Moses in a booke or in papers as the Hebrews thinke and so were appointed among the rest to come to the Tabernacle verse 16. 24. but went not out for what cause the Scripture sheweth not but by comparing this their fact with others it is probable that as Saul when hee should have beene made King withdrew and hid himselfe among the stuffe 1 Sam. 10. 22. so these two unwilling to take the charge upon them withdrew their shoulders and came not to the Tabernacle yet the Lord by his Spirit found them out for whither shall men goe from his Spirit or whither shall they flee from his presence Psal. 139. 7. The Hebrewes have here their uncertaine conjectures Sol. Iarchi saith They were all written expresly by their names and should have beene taken by Lots For the count was made for the twelve tribes out of every tribe six except two tribes of which were but five Moses tooke seventy two papers or 〈◊〉 and on seventy of them he wrote AN ELDER and on two A PART and he chose six out of every tribe so there were seventy and two Then he saâ—â— unto them take up your papers out of the basket Who so tooke up with his hand a paper on which was written AN ELDER he was sanctified to that office but he in whose hand came up A PART unto him he said The Lord will not have thee Verse 28. of his choise young men in Greeke his chosen one the Chaldee saith of his young men The originall word signifieth also youth whereupon some translate it the minister of Moses froÌ„ his youth but this seemeth not fit for Moses shepheards life in Midian from which he came but a little before this argueth the contrary forbid thou them This he spake of envious zeale for his master Moses sake as the verse following sheweth that he would not have the use of the gift of prophesie common or because they obeyed not Moses to come out as he commanded So the disciples forbade one that cast our devils in Christs name because he followed not with them Luk 9. 49 50. Marke 9. 38. Targum Ionathan explaineth it M. Lord Moses request mercy from before the Lord and forbid them the spirit of Prophesie Verse 29. Enviest thou or Hast thou enâ—isus zeale or jealousie for my sake which is a prohibition Have it not as Thinke ye that I am come to give peace on earth Luke 12. 51. that is Thinke it not Mat. 10. 34. but O who shall give or and O
mee I pray thee of thy sonnes Mandrakes And she sayd unto her Is it a small matter that thou hast taken my husband and wouldest thou take my sonnes Mandrakes also And Rachel sayd therefore he shall lye with thee to night for thy sons Mandrakes And Iakob came out of the field in the evening and Leah went-out to meet him shee said thou shalt come in unto me for hiring I have hired thee with my sons Mandrakes And he lay with her that night And God heard Leah and she conceiued and bare unto Iakob the fift son And Leah sayd God hath giuen me my hire for that I gave my hand-maid to my husband and shee called his name Issachar And Leah conceived again and she bare the sixt son unto Iakob And Leah sayd God hath endowed mee with a good dowrie now will my husband dwell with me because I have borne unto him sixe sonnes and shee called his name Zebulun And afterward she bare a daughter and she called her name Dinah And God remembred Rachel and God heard her and opened her wombe And she conceived and bare a son and said God hath gathered away my reproach And she called his name Ioseph saying Iehovah will adde to mee another son And it was when Rachel had borne Ioseph that Iakob said unto Laban Send me away and let mee goe unto my place and to my land Give me my wives and my children for whom I haue served thee and let me goe for thou knowest my service which I have served thee And Laban sayd unto him I pray thee if I haue found grace in thine eyes I haue learnedby-experience that Iehovah hath blessed me for thy sake And he said Expresly name thy wages unto me and I will give it And he said unto him Thou knowest how I have served thee and how thy cattell hath been with me For it was little which thou haddest before me and it is encreased to a multitude and Iehovah hath blessed thee at my foot and now when shall I also do for my owne house And he said what shall I give unto thee And Iakob said thou shalt not give unto mee any thing if thou wilt doe for me this thing I will turne againe I will feed thy flocke I will keepe them I will passe through all thy flocke to day remoueing from thence every lambe speckled and spotted and every brown lambe among the sheepe and the spotted and speckled among the goats and it shall be my wages And my justice shall answer for me in time to come when it shall come for my wages before thy face every-one that is not speckled and spotted amongst the goats and browne amongst the sheepe that shall bee counted stolne with me And Laban said behold I would it might bee according to thy word And he removed in that day the hee-goates that were ring-straked and spotted and all the she goates that were speckled and spotted every-one that had some white in it and every browne one amongst the sheepe and he gave them into the hand of his sonnes And he set three daies way betwixt him selfe and Iakob and Iakob fed the rest of Labans flocks And Iakob tooke unto him the rods of green white-poplar and of nut-tree and of plantane-tree and pilled in them white strakes with making bare the white which was on the rods And he set the rods which he had pilled in the gutters in the troughes of waters when the flocks came to drinke before the flocks that they might conceive when they came to drinke And the flockes conceived before the rods and the flockes brought forth ring straked speckled and spotted-ones And the lambs Iakob separated and gave the faces of the cattell toward the ring-straked and all the browne among the cattell of Laban and hee put his owne flockes by themselves-alone and put them not unto Labans cattell And it was whensoever the lustie cattell conceived then Iakob put the rods before the eyes of the cattell in the gutters that they might conceive among the rods And when the cattell were feeble he put them not so the feeble were Labans and the lustie Iakobs And the man encreased most exceedingly and hee had many flocks and women-servants and men-servants and camels and asses Annotations ENvied One word in the originall is for envie zeale and jealousie taken somtime in the good part somtime in the evill as in this place It is a stronger affection then wrath or anger Pro. 27. 4. a work of the flesh Gal. 5. 21. 1 Cor. 3. 3. sons some son or child or else I dye or and if not I am a dead woman The like phrase was before in Gen. 20. 3. Through fretfulnes impatience she should kill her selfe fot envie is the rottennesse of the bones Prov. 14. 30. whereas she ought to have sought unto the Lord as did Isaak Gen. 25. 21. Ver. 2. in Gods stead who only can give children 1 Sa. 2. 5. 6. Ps. 113. 9. 127. 3. So the Chaldee paraphraseth Askest thou sons of me shouldest thou not not aske theÌ„ of the Lord fruit that is as the Chaldee expoundeth the child of thy bowels So al childâ—eÌ„ are called the fruit of the womb Deut. 7. 13. Ps. 127. 3 even Christ himself according to the flesh Lu 1. 42 Ver. 3. and she shal or that she may bear upon my knees meaning children that might be brought up nused on her knees as her own so Gen. 50. 23. Hereupon she calleth Bilhahs children hers v. 6. shal be builded that is shal have children as the Gr. translateth See Gen. 16. 2. where the like was spoken by Sarah V. 4. to wife or for a wife The like is said of Agar who yet was but a secondary wife or concubine see Gen. 16. 3. 22. 23. So this Bilhah or Balla as the Greek writeth her is called a concubine Gen. 35. 22. The like is to be minded for Zilpah in vers 9. Ver. 6. judged This word when it respecteth the godly sometime meaneth chastisement and affliction for sin 1. Cor. 11. 32. somtime deliverance out of their affliction as 1 Sa. 24. 15. 2 Sam. 18. 19. Both may be implyed here heard my voice received my prayer saith the Chaldee paraphrase so in v. 17. and 22. By this it appeareth that faith vertues were mixed together with the infirmities of these holy persons So after in v. 17. Dan that is by interpretation Iudging so named of Gods judging that is helping delivering her Afterward his name is applyed to the Iudging that should be among his children Gen. 49. 16. V. 8 Wrastlings of God that is divine vehement wrastlings very great and earnest endevours both with God in prayer and by all other meanes that she could as wrastling is a writhing turning every way to prevaile by might or slight The name of God is added to things for excellency sake see GeÌ„ 23. 6. The Greek translateth it God hath holpen me I have beene
Gen. 42. 38. and 44. 29. 31. See also the annotations on Psal. 16. 10. Vers. 36. Medanites which were the posterity of Medan the sonne of Abraham and brethren to the Medianites before mentioned vers 28. Gen. 25. 1. 2. these were mixed in dwelling with the Ismaelites as they were generally before called in verse 25. Eunuch properly and commonly this word is used for a gelded man Esai 56. 3. 4. 5. Mat. 19. 12. and is borrowed of the Greeke Eunouchos which signifieth a keeper of the bed or Chamberlaine in Hebrew hee is called Saris. Such gelded men they used to have in Kings courts for Chamberlaines to keepe their women Est. 2. 3. and 4. 4. But in Israel the law allowed not such Deut. 23. 1. Through custome the name was also given to other chiefe officers and courtiers as here to Potiphar who was a maried man Gen. 39. 7. and after to the kings chiefe butler and baker Gen. 40. 2. Therefore the Chaldee here translates it Rabba a Prince or Officer Provost Marshal or prince of the slaughter men or Captaine of the guard he was an officer that kept malefactors in prison Gen. 40. 3. and was sent with a band of men to doe execution upon rebells 2 King 25. 8. 10. Or as the Greeke translateth it the chiefe Cooke for so the Hebrew word is sometime used for a Cooke that killeth and dresseth meate 1 Sam. 9. 23. and 8. 13. CHAP. XXXVIII 1. Iudas marieth a Canaanitesse and begetteth of her Er Onan and Selah 6 Er marieth Thamar and dieth 8 Onan marieth her and for spilling his seed the Lord slayeth him 11 Thamar stayeth for Selah but is not given to him to wife 13 wherefore she deceiveth Iudas who supposing her to be an whore lieth with her 24 He hearing she was with childe would have had her burnt 26 but knowing himselfe to be the father hee acknowledgeth his fault 27 She beareth twins Pharez and Zarah ANd it was in that time that Iudah went downe from his brethren and turned-in to a man an Adullamite and his name was Hirah And Iudah saw there a daughter of a man a Canaanite and his name was Shuah and hee tooke her and went-in unto her And shee conceived and bare a sonne and hee called his name Er. And she conceived againe and bare a sonne and shee called his name Onan And she added againe and bare a sonne and shee called his name Selah and hee was in Chezib when she bare him And Iudah tooke a wife to Er his first borne and her name was Thamar And Er Iudahs first borne was evill in the eyes of Iehovah and Iehovah slew him And Iudah said unto Onan goe in unto thy brothers wife and mary her and raise-upseed to thy brother And Onan knew that the seed should not be his and it was when hee went in unto his brothers wife that he spilled it on the earth that he might not give seed to his brother And that which he did was evill in the eyes of Iehovah and he slew him also And Iudah said to Thamar his daughter in law Remaine a widow in thy fathers house till Selah my sonne be grown-great for he said lest he also die as his brethren and Thamar went and remained in her fathers house And the daies were multiplied and the daughter of Shua Iudahs wife dyed and Iudah was comforted and went up unto his sheepe shearers hee and Hirah his friend the Adullamite to Timnath And it was told unto Thamar saying behold thy father-in-law is going up to Timnath to sheare his sheepe And shee put-away the garments of her widowhood from upon her and covered her with a veil and wrapped her selfe and sate in the opening of Enaim which is by the way to Timnath for she saw that Selah was growne-great and shee was not given unto him to wife And Iudah saw her and thought her to be an harlot because she had covered her face And he turned-aside unto her by the way and sayd Graunt I pray thee that I may come in unto thee for he knew not that she was his daughter-in-law and she said what wilt thou give me that thou mayst come-in unto me And he said I will send a kid of the goates from the flocke and she said if thou wilt give a pledge till thou send it And he said what is the pledge that I shall give thee and she said thy signet and thy bracelet and thy staffe that is in thy hand and hee gave them unto her and went in unto her and she conceived by him And shee arose and went-away and put-away her veil from upon her and put on the garments of her widowhood And Iudah sent the kid of the goates by the hand of his friend the Adullamite to receive the pledge from the womans hand but he found her not And he asked the men of her place saying where is the whore she that was in Enaim by the way And they said there was no whore in this place And he returned to Iudah and said I have not found her and also the men of the place said there was no whore in this place And Iudah said let her take it to her lest wee become a contempt Behold I sent this kid and thou hast not found her And it was about a three moneths after that it was told unto Iudah saying Thamar thy daughter-in-law hath committed fornication and also behold she is with childe by fornications and Iudah said bring her forth and let her bee burnt She was brought forth and shee sent unto her father-in-law saying by the man whose these are am I with childe and shee said acknowledge I pray thee whose are these the signet and the bracelet and the staffe And Iudah acknowledged and said shee is more just then I for because that I gave her not to Selah my Sonne and hee did not againe know her any more And is was in the time of her child-birth that behold twinnes were in her wombe And it was in her child-birth that the-one gave out the hand and the midwife tooke and bound upon his hand a skarlet threed saying This is come out first And it was as he turned-backe his hand that behold his brother came out and shee said How hast thou broken forth upon thee the breach and he called his name Pharez And afterward came-out his brother that had on his hand the skarlet threed and hee called his name Zarah Annotations IN that time in the time before spoken of when Iakob returned out of Mesopotamia into the land of Canaan and long before the selling of Ioseph into Egypt did these things begin about Iudah Who likewise maried when hee was very yong as did also his children otherwise the Chronicle will not agree For Ioseph was borne sixe yeeres before Iakob left Laban and came into Canaan Gen. 30. 25. and 31. 41. and Ioseph was seventeene yeeres old when he was sold into Egypt Gen. 37. 2. 25. and thirtie yeere old
of which they might not goe that night when great cries were in Egypt verse 30. signified the safety of Gods people by faith keeping themselves in the holy assemblies where Christ and his blood preserveth them from death Acts 2. 47. 1 Ioh. 2. 19. So the Prophet warneth us to enter into our chambers and shut our doores about us hiding our selves for a little moment till the indignation be overpast Esa. 26. 20. 21. So Noe was saved being shut up in his Arke Gen. 7. Rahab in her house Ios. 2. 18. 19. Vers. 23. smite or plague as Exod. 8. 2. so after and in verse 27. not give the destroyer that is not suffer him as the Greeke translateth it But the Hebrew speech is more forcible to expresse Gods providence and hand in all things As God by an Angell delivered his people Num. 20. 16. so by an Angell he destroyed their enemies as in the pestilence that was in Israel he is called the Angell that destroyed the people 〈◊〉 Sam. 24. 16. And Paul faith speaking of this Passeover lest hee that destroyed the first borne should touch them Heb. 11. 28. Compare also Psal. 78. 49. Vers. 24. this thing Hebr. this word the commandement of the Passeover every yeere excepting the speciall rites forespoken of that were onely observed in Egypt vers 7. 11. 12. Vers. 25. the land of Canaan Ios. 5. 10. 11. howbeit they kept it once in the wildernesse before they came into the land Num. 9. Vers. 26. what is that is what signifieth So both the outward â—â—te and the meaning of it was to be taught to their children Touching whom the Iewes hold from the Law in Exod. 23. 14. 17. Deut. 16. 14. 16. that every child that could hold his father by the hand and goe up from Ierusalem gates to the mountaine of the Temple his father was bound to cause him to goe up and to appeare before God with him to the end he might catechize him in the commandements And who so was bound to appeare was bound to keepe the feast Maimony in Hagigah ch 2. S. 3. 4. Also they say A childe that is able to eate a morsell of bread they catechize him in the commandements and give him to eate so much as an olive of the vnlevened bread Maimony treat of Leven and vnlevened bread c. 6. S. 10. Ver. 27. bended and so humbly thanked God for this mercie see Exod. 4. 31. in the annotations Vers. 28. and did in faith Moses and they obeyed Gods word for which it is witnessed of them by faith he did keepe the Passeover and the sprinkling of blood that hee who destroyed the first-borne might not touch them Hebr. 11. 28. Vnto the keeping of this Passeover the Hebrew Doctors do apply that speech in Song 2. 9. My beloved is like a Roe or a yong Hart behold hee standeth behinde our wast c. thus The congregation of Israel said At what time the glory of the Lord was revealed in Egypt in the might of the Passeover and killed all the first-borne he ascended upon swistlightning and ran us a Roe or as a yong Hart and protected the houses wherin we were and stood behinde our walls and looked through the windowes and shewed himselfe through the lattesses and he saw the blood of the sacrifice of the Passover and the blood of Circumcision which was sprinked on our gates and from the high heavens he did behold and saw his people which did eate the sacrifice of the solemne feast roasted with fire with the purtenance and with wild lettice and unlevened cukes and he spared us and gave not the destroying Angell power for to destroy us Thargum on Song 2. 9. Vers. 29. at midnight at the time of mens most secure rest when they say peace and safety then commeth sudden destruction 1 Thes. 5. 2. 3. 10 at midnight was acrymade when all slumbred and slept Matth. 25. 5. 6. and In a moment shall they dye and at mid-night Iob. 34. 20. where the Chaldee paraphrase apply 〈◊〉 it to the Egyptians here The night signifieth also the time of judgement smote that is as the Chaldee expounded it killed And the Thargum called Ionathans addeth The world of the Lord killed every first-borne or all the first-borne to avenge the wrong they had done to Gods first-borne Israel Exod. 4. 22. 23. These first-borne were the beginning or chiefest of all their strength Psal. 105. 36. the dignitie of such is noted on Gen. 25. 31. And as the first-borne of Israel whom God saved alive figured his elect called the Church of the first-borne which are written in heaven Heb. 12. 23. 10 the first-borne of Egypt whom God destroyed figured the Reprobate on which Satan and the second death 〈◊〉 have power This tenth plagueâ—â— after celebrated in Psal. 78. 51. and 105. 36. and 135. 8. and 136. 10. that saâ—e the Chaldee faith that should sit â—â—e Exo. 11. 〈…〉 prison house or 〈◊〉 Hebrew the house of the pit which the Chaldee translateth house of prisoners where they ground at the mill c. Exod. 11. 5. Vers. 31. goe out to wit hastily for an extraordinary pricke in the Hebrew word implyeth so much see also Gen. 19. 14. Compare Matt. 25 6. where at midnight there was a cry made there was a crie made Behold the bridegroome commeth goe ye out to meet him Vers. 32. blesse me that is as the Chaldee translateth pray for me In that Pharaoh desired the prayers and blessing of Gods people both before Exod. 8. 8. 28. and 9. 28. and 10. 16. 17. and now at their departing it sheweth that in his heart he was convicted of sin in oppressing Gods servants and that with reluctation of conscience he had refused to let Israel goe Vers. 33. were urgent or were strong and as the Greeke translateth forcibly urged This was with humble intreatie Exod. 1â— 8. and they rejoyced when they went out for the dread of them was fallen upon the Psal. 105. 38. they said the Ierusalemy Thargum expounds it the Egyptians said if Israel tarie one houre toe all the Egyptians are dead men Vers. 34 lumps of dough â—o the Greeke here translateth it The word may also bee interpâ—eted kneading troughes see Exod. 3. Vers. 35. jewels or vessells instruments see Exod. 3. 22. and 11. 2 Psal. 10. 37. Vers. 36. grace Hebrew the grace of the people see Exod. 3. 21. gave them their asking the Greeke translateth lent unto them Thus the promise to Abraham was fulfilled They shall come out with great substance Gen. 15. 14. Vers. 37. Rameses a citie in Egypt Gen. 47. 11. This journey began the 15 day the day after the Passeover was killed and they went out with an high hand in the sight of all the Egyptians Num. 33. 3. Succoth by interpretation Boothes or Tabernacles so called of the Israelites making them boothes of the boughes of treee in this place for perpetuall memorie whereof God appointed a feast of boothes to be kept in
contumelious cariage against God and his ministers and is written for an ensample to us not to doe the like as 1 Cor. 10. 10. 11. So they murmured againe Num. 14. 2. this whole assemblie or all this Church The wildernesse whereinto God brought his people was a land of drought and of the shadow of death a land that no man passed through and where no man dwelt Ier. 2. 6. They that wandred there hungry and thirsty their soule â—â—inted in them Psal. 107. 5. There the Lord afflicted Israel and suffered them to hunger that he might prove them and doe them good at their latter end Deuteronomie 〈◊〉 3. 16. But as yet this generation had not prepared their heart arâ—ght and their spirit was not faithfull with God Psal. 78. 8. Vers. 4. bread Manna the wheat of heaven whereof they made themselves bread or meat Psal 78. 24. portion Hebr. word put for any thing and here for the portion of meat by the day Wherby God taught them also to take no thought for the morrow what they should eat or drinke as Matth. 6. 31. 34. prove them or tempt them Heb. him meaning the peoples spoken of as of one man Therefore the scripture useth these indifferently as is shewed on Gen. 22. 17. And this end of proving or tempting the people is also mentioned in Deut. 8. 2. Exod. 15. 25. Vers. 5. then they shall Hebr. and they shall prepare This is meant of every sixt day the evening of the Sabbath then were they to make ready their food that there might bee no working or fire kindled on the Sabbath day as verse 23. and Exod. 35. 3. day by day that is daily see Genesis 39. 10. Vers. 6. Iehovah hath brought and not we of our selves as was objected verse 3. So hee assureth them by the miracle of Quailes which God would give that their calling into that place and stare was of the Lord. Vers. 7. the glory a visible signe of Christs glorious presence among them appearing in the cloud as vers 10. to assure them that the Lord was with them in the midst of all their wants whereof they also doubted now as againe afterward in Exod. 17. 7. and that hee heard their murmurings By such apparations God used to represse the peoples tumultuous rage Num. 14. 10. and 16. 42. and 12. 5. But when he withdrew the cloud it was a signe of his face and favour withdrawne from them Exod. 33. 7. 9. 10. Or by the glory of Iehovah may be meant that glorious worke of his the Manna which they saw in the morning verse 15. So Christs divine worke in raising Lazarus from the dead is called the glory of God Ioh. 11. 40. So glory is used for glorious workes in Num. 14. 21. 22. Vers. 8. This shall be or understand from verse 6. ye shall know this Such wants are often to bee supplied as in Exod. 45. not against us to wit us onely or us so much as against the Lord for it was also against them verse 2. The like speech is in 1 Sam. 8. 7. Ioh. 12. 44. See also Gen. 32. 28. against Iehovah the Chaldee expounds it against the word of the Lord. Vers. 9. before Iehovah that is assemble together before the cloud wherein Iehovahs glorious presence was manifested verse 10. So Vzzah died before God 1 Chron. 13. 10. that is by the Arks of God 2 Sam. 6. 7. And the commandement to appeare before the Lord Iehovah Exod. 23. 17. was at the place which hee did chuse to put his name there namely the Tabernacle or Temple Deut. 12. 5. 6. Levit. 17. 4. 5. 1 King 14. 21. Vers. 10. the wildernesse where the cloud went before the people to guide them Exod. 13. 21. Vers. 12. betweene the two evenings towards eventide as the Greeke explaineth it see Exodus 12. 6. 〈◊〉 〈◊〉 came evening for naturally they 〈◊〉 in the day time over the sea and came to land towards even see Num. 11. 31. And Manna came 〈…〉 ing because it fell with the morning dew The Quailes are not in Scripture noted to be a spi 〈…〉 〈◊〉 〈◊〉 〈◊〉 Manna 1 Cor. 10. 3. the flesh therefore which was to fill their bellies came towards night the time of darknesse but the bread of heaven came in the morning which usually signifieth th 〈…〉 of grace from the Lord Psal. 30. 6. and 143. 8. Lam. 3. 22. 23. filled with bread in ea 〈…〉 ng with Manna a figure of Christ the Bread of life that came downe from heaven Ioh. 6. 48. 58. Vnto this speech Moses seemeth to have reference in Psal. 90. 14. Fill us in the morning with thy mercy Vers. 13. the quailes Hebr. the quaile put for a multitude of quailes as frog for frogs Exod. 8. 6. A like miracle God wrought for them about a yeere after this Num. 11. 31. This David rehearseth in Psal. 105. 40. they asked and he brought the Quaile that lay or that lay poured out Hebr. aâ—bed or an effusion of dew the Chaldee translateth a descension of dew that is dew which descended or fell downe which agreeth with Num. 11. 9. And the Psalmist saith God opened the doores of heaven and rained upon them Manna Psal. 78. 23. 24. The dew is often used to signifie the blessing and favour of God as Genes 27. 28. Iob 29. 19. Esa. 26. 19. Hos. 14. 6. Mich. 5. 7. Zach. 8. 12. and in mysticall speech of the birth of Christ figured by this Manna the dew is mentioned Psal. 110. 3. And as the preaching of the Word is likened to the dew Deut 32. 2. so Manna falling in and with the dew figured Christ given unto us by the preaching of the Gospell Rom. 1. 16. 17. and 10. 8. 14. Gal. 3. 1. 2. The Hebrew Doctors say of the dew that the holy blessed God will raise up the dead unto life therewith in the time that is to come and that is the Manna prepared for the just in the world to come R. Menachem on Exod. 16. Vers. 14. went up into the ayre vanishing with the heat of the Sun So going up is used for going away or vanishing in Ierem. 48. 15. roundthing or bare thing as the Chaldee translateth it pilled The Greeke saith like coriander according to verse 31. So that the Manna was covered and as it were hidden with the dew upon it till it ascended and lay also upon dew under it Num. 11. 9. to which it seemeth the Scripture hath reference when it promiseth Manna that is hid Revel 2. 17. Manna so the Chaldee and the Holy Ghost 〈◊〉 Greeke calleth it Ioh. 6. 31. of the Hebrew Man which by interpretation signifieth a prepared or distributed portion for it was a ready meat 〈…〉 as it was gathered if they would or to beat g 〈…〉 de and bake as the people liked Num. 11. 8. And the Iew Doctors some of them so explaine it calling it Angels food a prepared bread sent from heaven without 〈…〉 an labour
terrours of the Law as did the shining face of Moses afterward Exod. 34. 30. 2 Cor. 3. 7. Ps. 119. 105. remooved away being afraid as the Gr. translateth Shewing the effect of the law in their consciences to worke feare by the spirit of bondage which all that are borne of the bondwoman Agar or mount Sina are possessed with Rom. 8. 15. Gal. 4. 24. 25. For they had before come neere and stood under the mount Deut. 4. 11. V. 19. they said by the chiefe of their Tribes and their Elders Deut. 5. 23. will heare do it This speech of theirs God well approved of Deut. 5. 27. 28. For as they desired Moses to bee a mediatour between God and them so the Law is a Schoolemaster to bring us to Christ the mediator of the new Testament Gal. 3. 24. Heb. 12. 24. wherefore upon this speech of theirs God promised Christ unto them Deut. 18. 15. 16. 17. 18. lest we die for this great fire will consume us if we heare the voice of the Lord our God any more we shall dye Deut. 5. 25. Hereby was manifested that there was not a Law given which could give life but that the just should live by faith Gal. 3. 11. 12. 21. For the Law of God and the will of man are adversaries which cannot bee reconciled but by grace in Christ onely through feare man faineth to love the Law but by faith it is fulfilled Rom. 5. 1. 2. and 8. 1. 4. Vers. 20. Feare not but as the Gr. translateth be of good comfort He encourageth them against the exceeding feare which dismaied them for otherwise it was the purpose of God that by this they might learne to feare him Deu. 4. 10. So when the Angell said Feare not Matt. 28. 5. he meant bee not affrighted or dismayed Mar. 16. 6. is come as the Chaldee paraphraseth his glorie is revealed to tempt or to prove see Exod. 15. 25. not sinne thus the Law was added because of trangressions Gal. 3. 19. to manifest sin and to restraine men from it Rom. 3. 20. Psal. 119. 11. Iam. 2. 9. for without the Law sinne is dead Rom. 7. 8. But sin which dwelleth in us that it might appeare sin and might become exceeding sinfull reviveth by the Law taketh occasion by the Commandement deceiveth us and slayeth us so that which was ordained unto life we find to be unto death Rom. 7. 13. 9. 10. 11. But what the Law could not doe in that it was weake through the flesh God hath done sending his owne sonne in the likenesse of sinfull flesh and for sin condemned sinne in the flesh Rom. 8. 3. Ver. 21. thicke darknesse or tempestuous darknesse The Hebrew gnaraphel which signifieth thicke or obscure darknesse is by the Holy Ghost translated in Greeke thuella Heb. 12. 18. which signifieth a tempest and so the Lxx. translate it in Deut. 4. 11. and 5. 22. Ver. 22. the heavens This was when God came downe upon mount Sina Neh. 9. 13. upon earth also he shewed them his great fire and they heard his voice out of the midst of the fire which did ever people heare and live Deut. 4. 36 33. Ver. 22. with me to wit any gods with me which the Chaldee translateth before me as in verse 3. So with me in Esth. 7. 8. is used for before me and with the arke of God 2 Sam 6. 7. is expounded before God 1 Chron. 13. 10. gods that is idols of gold or silver representing God unto you Thus Israel when they made the calfe in the wildernesse which was an idoll Act. 7. 41. are said to have made them Gods of gold Exod 32. 8. 31. and the idols or images of the Philistines are called their gods 2 Sam. 5. 21. 1 Chron. 14. 12. Vers. 24. of earth this seemeth to differ from the brazen altar which was after made in the Sanctuarie Exodus 27. 1. 2. though some thinke it was the same and being hollow was filled with earth But earthen altars were used before as is noted on Genesis 8. 20. And an altar was made by Israel Exodus 24. 4. before that altar of brasse Exodus 38. Here an altar of earth is opposed to the gods of silver and gold before prohibited For God is to be worshipped in spirit and truth not with outward carnall pompe Iohn 4. 24. And as the altar figured Christ Hebrewes 13. 10. so his earthly or humane nature was hereby signified for he was made of the seed of David according to the flesh Romanes 1. 3. peace-offrings or thanke-offrings of these see Levit. 1. and 3. make the memoriall or cause the remembrance of my name to be or make you to remember my name that is all places of publike worship and service of God and monuments of him such as were the many encamping places in the wildernesse and sundry afterward in the land of Canaan altars arke tabernacle temple c. For as Absalom erected a pillar to keepe his name in remembrance 2 Samuel 18. 18. so God chose out places to put his name there Deuter. 12. 5. as in Ierusalem 1 King 14. 21. and in his temple there 1 King 8. 29. and before that in his Tabernacle and Arke where David set Levites to make mention or memoriall and to confesse and praise the Lord God of Israel 1 Chron. 16. 4. So in the heavenly Ierusalem builded by Christ Esay 62. 6. The Chaldee paraphraseth in every place where I shall make my Divinity or my glory to dwell the Greek where I shall name my name which phrase Paul useth 2 Tim. 2. 19. blesse thee Hereupon are those speeches he blesseth thy sonnes within thee Ierusalem Psal. 147. 13. and Iehovah blesse thee out of Sion Psalm 134. 3. and Obed-Edoms house was blessed because of the Arke of the Lord 2. Sam. 6. 12. and sundry the like Vers. 25. of hewen stones so the Greek and Chaldee expresse the Hebrew phrase of hewing whereby is meant stones of hewing as is expressed in 1 King 5. 17 that is stones hewed of such the altar might not be built but of whole stones over which no man had lift up any iron as Iesus did on mount Ebal Ios. 8. 30. 31. thy toole or thy axe thy sword any iron or edge toole therefore in Deut. 27. 5. Moses useth the word iron And the Hebrew Chereb an axe or sword here used hath the name of wasting or destroying being instruments of warre for destruction of men and of towers as in Ezek. 26. 6. 9. and is here forbidden in making the altar and in the building of Salomons Temple no iron toole was heard 1 King 6. 7. polluted Thus that which in mans judgement and art should polish it Gods Law maketh to be pollution So humane wisdome of speech in preaching the Gospell maketh the crosse of Christ vaine and of none effect 1 Cor. 1. 17. and 2. 4. 5. Vers. 26. by steps or by stayres greeces albeit the altar was higher then other places and the
faith and by the Hebrew canons hee that sold his servant to the heathens the servant were out free and his master was compelled to redeeme him out of the heathens hand Maimony in Servants ch 8. s. 1. for ever they and their 〈…〉 dren after them are bondmen until they be made free They were free by Gods Law if their master had maymed them as Exod. 21. 26. 27. and by the Hebrew canons their freedome might be bought by themselves or their friends Maimony in Servants chap. 5. sect 2. serve your selves oâ— bring them into servitude use them as servants not rule over him in Chaldee not serve your selves with him in Greek not racke or afflict him with labours as vers 43. But might they then rule over the heathens with rigour The Hebrewes say It is lawfull to make a Canaanitish servant serve with rigour but not with standing this right it is the property of mercy and way of wisedome that a man should bee compassionate and follow justiâ—â— and not make his yoke heavie upon his servant nor afflict him And to give him meat and drinke of all sorts The first wise men used to give their servants of all meats that they did eat themselves and they gave their beasts and their servants meat before they themselves did eat Loe he sâ—â—th in Psalme 123. 2. as the eyes of servants unto the hand of their masters as the eyes of a mayden unto the hand of her mistresse Also they used not a servant conteÌ„pâ—â—ously by hand or by words the seriptâ—â—â— giveth them for service not for shame and contempt And let him not much crie out against him or shew in 〈…〉 but speake gently to him and heare his plea 〈◊〉 sâ— it is expressed in the good wayes of Iob for which be commendeth himselfe If I despised the cause of my servant or of my handmaid when they contended with 〈◊〉 did not â—e that made me in the wombe make him c. Iob 31. 13. 15. Neâ—â—her should cruelty and hardnesse be found sâ—ve among the idolatrous heathens but thâ— sâ—â—doâ— Abraham our father upon whom the blessed God hath poured out the good things of his Law and commanded them statâ—â—es and judgements which are righteous they shall be mercifull towards all And so among the properties of the holy blessed God which we are commanded to imitate he saith His tender mercies are over all his workes Psal. 145. 9. and who so sheweth mercy mercy shall be shewed unto him c. Maimony treat of Servants chap. 9. sect 8. Vers. 47. the stranger which the Chaldee expoundeth the uncircumcised so after doe attaine in Greeke doe finde to weet enough to buy a poore Israelite that is if he be rich and able so in verse 26. and 49. the stocke or the stumpe as this word is Englished in Dan. 4. 15. that is any of the linage or kinred remaining The Chaldee translateth to the Aramite that is to a paynim or â—eathen of the familie of a stranger or Prosâ—lyte meaning one that was of a proselytes stocke but was not himself a proselyte or of the faith of Israel Vers. 48. redemption shall be to him that is hee shall have right to be redeemed his brethren that is his kinred as is after explained Vers. 49. his uncle in Greeke and Chaldee his fathers brother his hand hath attained to weet wealth enough if he be able of himselfe The Hebrew canons say He that is sold to a stranger if his owne hand attaine not to redeeme himselfe his kinred are to redeeme him and one kinsman before another as it is said his uncle or his uncles sonne c. And the Synedrion are to compell his kindred to redeeme him that he be not drowned or swallowed up among the heathens If his kinred redeeme him not or his owne hand cannot attaine to iâ— every man of Israel is commanded to redeem him And whether his kinred doe redeeme him or any other man he is to goe out free and not to be a servant to him that redeemed him And he may borrow for to â—â—deeme himselfe from an heathen and hee may redeeme by the halfe or in part But hee that is sold to an Israelite his kinred may not redeeme him neither may â—e borrow to redeeme himselfe neither is redeemed by the halfe or part but if his hand be able to give according to the yeeres that remaine hee may give and goe out otherwise he goeth not out Maimon in Servants chap. 2. sect 7. A practise of this we finde in Nehem. 5. 8. We after our abilitie have redeemed our 〈◊〉 the Iewes which were sold unto the heathen and will you even sell your brethren or shall they be sold 〈◊〉 us Vers. 50. with him that bought him This is a common equitie whether he had sold himselfe to an Israelite or to an heathen or had beene sold by the Magistrates hee abaâ—ed of his redemption and went out Maimony ibidem chap. 2. sect 8. the money Hebr. the silver this the Hebrewes hold strictly to be money not moneyes worth as fruits vessels or the like Maimony ibidem chap. 2. sect 8. dayes of an hired servant that is a precise or set number of dayes not more nor fewer So this phrase elswhere noteth as in Iob. 7. 1. 2. Is there not an appointed time to man upon earth and are not his dayes like the dayes of an hireling c. And in Esa. 16. 14. In three yeeres as the yeeres of an â—ireling and in Esa. 21. 16 yet a yeer according to the yeeres of an hireling that is precisely without longer day Vers. 52. according to his yeeres As if hee had sold himselfe for an hundred crownes and there remained unto the â—ubile from the yeere of his sale ten yeeres hee shall reâ—kon ten crownes for every yeere that hee hath served him and abate the price of them and returne the rest in money Maim in Servants chap. 2. sect 8. V. 53. As an hired servant of the yeere by the yeere that is as a yeerely hireling see verse 50. before thine eyes that is thou shalt not suffer the stranger to rule over him with rigour and thou winke at it But every Israelite was bound to forbid him this and because it was a stranger that dwelt in the land the Magistrates of Israel might restrain him from rigour V. 54. by these Greeke by these things or means that is neither by others nor by himselfe before the Iubile of Iubile Greeke of Remission which was a yeere of full discharge of all servants from the hands of al other masters that they might be the Lords and serve him onely Which thing Christ hath fulfilled for us in truth who dying in the last Iubile the acceptable yeere of the Lord hath set us free from all sinfull servitude that sinne should reigne no more in our mortall bodie nor wee obey it in the lusts thereof but present our selves unto God as those that are alive from the dead and
their service Num. 4. 3. And also because there 〈◊〉 〈◊〉 inheritance given them among the sonnes of Israel Num. 26. 62. but the Lord was their inheritance Deut. 10. 8 9. Now to be numbred apart and not with others signified some speciall favour towards such and care over them as Num. 23. 9. Aaron Aaron the elder brother of Moses and 〈◊〉 Levites therefore their names are mentioned here V. 3. he filled that is consecrated or perfected 〈◊〉 the Greeke translateth See the annotations on Exâ—â— 29. 9. and Levit. 8. V. 4. dyed by a fire from the Lord Levit. 10. 1 2. This is mentioned againe in Num. 26. 61. 1 Chron. 24. 1 2. had no sonnes the Hebrewes as Chazkuni upon this place say if they had had sonnes those sonnes had beene before Eleazar and Ithamar for whosoever is fore-most in inheritance is foremost for honour or dignitie in the sight of Aaron or before the face that is whiles Aaron lived as before the face of Tharah Gen. 11. 38. is while Tharah lived before the Moone and Sunne Psal. 72. 5. 17. is whiles they continue to give light The Greeke translateth With Aaron Elsewhere it is said by the hand of Aaron 1 Chron. 24. 19. Of these two there were so many Priests in Davids dayes that he distributed them into 24. courses sixteene of Eleazar and eight of Ithamar 1 Chron. 24. 3. 4. The Hebrew Doctors say Moses divided the Priests into eight wards or courses foure of Eleazar and foure of Ithamar and so they were untill the Prophet Samuels dayes Then Samuel and David the King parted them into 24. courses And over every course or ward there was one chiefe Provost And they went up to Ierusalem to serve by course every weeke And every sabbath day they changed one course went out and the next after them came in c. Maimony tom 3. treat of the Instruments of the Sanctuarie chapt 4. sect 3. Compare 1 Chron. 9. 22. 25. 2 King 11. 5. 7. V. 6. present it or cause it to stand speaking of the tribe In Greeke present them V. 7. his charge Hebr. his custody or obseruation that is that which he commandeth them to obserue See this phrase in Lev. 18. 30. 〈…〉 of all the congregation the Greeke explaineth it of the sonnes of Israel as in v. 8. So 〈◊〉 2 Chron. 35. 3. serve the Lord your God and his people Israel It meaneth also such things as they were charged to keepe but the Levites now were taken in their stead 〈…〉 to serve the service in Greeke to worke or doe the workes of the Tabernacle which in Num. 8. 11. is said to serve the service of the Lord. After in the 8. verse the Greeke translateth according to all the workes of the Tabernacle The Hebrewes write thus The sâ—ed of Levi are all of them separated for the service of the Sanctuarie And it is commanded that the Levites be prepared and readie for the service of the Sanctuarie whether they be willing or not willing as in Num. 18. 23. And the Levite he shall serve the service of the Tent of the congregation And the sonne of Levi which will take upon him all the Levites commandements saving one thing they receive him not in till he take all upon him Maimony treat of the Instruments of the Sanct. chap. 3. sect 1. V. 9. are given are given that is as the Greeke here and Moses himselfe in Num. 18. 6. explaineth it are a gift given oâ— they are wholly given So the Ministers of the Gospell are called gifts Ephes. 4. 8. 11. 〈…〉 unto him for his helpe in the charge and worke of the Sanctuarie they ministring unto him and he and his sonnes ministring before the Tabernacle Num. 18. 2. 6. V. 11. shalt appoint or constitute set in office as Bishops or Overseers The Greeke explaineth it thou shalt constitute over the Tabernacle of Testimonie their Priests office for every thing of the Altar and within the veile Num. 18. 7. the stranger that is whosoeuer is not of Aarons seed as is explained in Num. 16. 40. for no man taketh the honour unto himselfe but he that is called of God as was Aaron Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that commeth neere to minister And Maimony in Biath hamikdash chap. 9. sect 1. saith Who is the stranger Whosoever is not of the seed of Aaron the males And after God himselfe forbiddeth the Levites to come night he vessels of the Sanctuarie and the Altar on paine of death Numb 18. 3. put to death by the magistrate or by the hand of God as was Korah for presuming to doe the Priests office Numb 16. V. 12. every first-borne which before the Levites were taken in their stead did minister to the Lord as is noted on Exod. 24. 5. And upon what occasion God tooke the Levites instead of the first-borne is to be seene in Exod. 32. 26. 29. Deut. 33. 9. shall be mine to minister before me as the Chaldee expoundeth it V. 13. I smote in Chaldee I killed see Exod. 12. 29 30. The Lord having slaine all the first-borne of Egypt and spared the Israelites did therefore challenge for his owne and sanctifie to him-selfe all Israels first-borne Exod. 13. 2. but tooke the Levites and their cattle in stead of Israels first-borne men and cattle Num. 3. 45. and gave them as a gift to Aaron to minister unto him Who being in his Priesthood a type of Christ all these rites are in him fulfilled For unto Christ God gave children Hebr. 2. 13. and they are a congregation of first-borne written in heaven Hebr. 12. 23. being of Gods owne will begotten by the word of truth that they should be a kinde of first-fruits of his creatures Iam. 1. 18. to whom he also giveth the first-fruits of his Spirit Rom. 8. 23. These wait on and follow the Lambe Christ being bought from among men and first-fruits unto God and to the Lambe Rev. 14. 4. These were brought for an offering unto the Lord out of all nations and of them the Lord hath taken for Priests and for Levites Esai 66. 20 21. and Christ hath made us Kings and Priests unto God and his Father that we may serve him day and night in his Temple Rev. 1. 6. and 7. 15. V. 15. Muster or Number Hebr. Visit. This was done by Moses and Aaron v. 39. and by the Princes of the congregation Num. 4. 34. though here the commandement is directed unto Moses onely house in Greeke houses old Heb. sonne of a moneth Tho cause why the Levites were numbred from this age was for that they came in place of the first-borne of Israel whose redemption is appointed from a moneth old Num. 18. 15 16. And they were counted after the houses of their fathers not of their mothers for if a woman of Levi were maried to a man of Iudah or any other tribe her sonne was not a Levite The Hebrew canons say
witnesses and he stand still in his deniall he payeth the principall onely upon the mouth that is the testimony of the witnesses but payeth not the fiâ—t part because the fift part with the sacrifice doe come for atonement and he bringeth not them but upon his 〈◊〉 mouth or confession Maimony treat of Robbery chap. 7. sect 8. Vers. 8. no kinsman Hebr. Goel which is generall for any kinsman that redeemeth avengeth or to whom a thing appertaineth when the other is dead Hereupon the Hebrews apply this law to the stranger for they say there is no man in Israel without kinsmen either brother or child or other of his blood c. 〈…〉 t this is meant of the stranger that dieth and hath no heires Sol. 〈◊〉 on Num. 5. and Maimony in treat of Robberie c. chap. 8. sect 6. the trespasse or guiltinesse the thing for which he is guilty as vers 7. unto the Priest who being the Lords minister should receive it for him The holy blessed God is the Father of the stranger and meet to inherit that which is his therefore it should bee given to the sonne of his house which is the Priest saith Chazkuni on Num. 5. If a man have done rapine unto a stranger and sweare unto him falsly and the stranger die then he is bound to pay the principall and the fift part unto the Priests of that custodie or ward If a Priest rob a stranger which hath no heâ—res and sweare unto him and the stranger die this Prieâ—â— hath no right to his robberie which is under his hand but it goeth out from under his hand to all his brethren the priests the sonnes of the custodie that is which serve in that ward Maimony treat of Robberie c. chap. 8. sect 4. 9. ramme of 〈…〉 ments whereby atonement was made for him with God by the Priest whereof see Levit. 6. 6 7. Here also they say the trespasse offering is not offered untill hee that hath done the robberie have restored the principall to the owners or to the Priests of he have robbed a stranger that hath no heires If hee have given the principall and offred his trespaâ—â—â—-offring atonement is made for him and the fiâ—t part hindreth not the atonement and he is bound to give the fift part after the atonement Maimony treaâ— of Robberie chap. 8. sect 13. Vers. 9. heave-offring or oblation in Chaldee separation or separated thing of all or with all the holy things according to which sense the Greeke translateth and all the hallowed things So in Ezek. 44. 30. the first of all the first fruits of all things and every heave-offring of all of all your heave-offrings shall be the Priests and the first of your dough shall ye give unto the Priest that he may cause the blessing to rest in thine house shall bring neare or shall offer to the Priest and so unto God by him therefore the Greeke translateth shall â—ffeâ— to the Lord to the priest to him shall it be Of the gifts which God appointed to the Priests see Num. 18. In that the Lords offrings were given to the Priest it figured that all things were given of the Father unto Christ whom he hath made heire of all things Heb. 1. 2. And it taught the people their duty for the maintaining of his ministers Mal. 3. 8 9 10. 1 Cor. 9. 13 14. Vers. 10. shall be his that is shall be the priests as in Ezek. 44. 30. Vers. 12. Any man Hebr. man man that is who-soever This is the third Law for the sanctification of the church in a case of sinne suspected and not manifest which God would have to bee looked unto and purged goe aside to wit from him to another man and commit adulterie A figuraâ—ive speech taken from going aside out of the right way so in Prov. 7. 25. transgresse diâ—â—oyally and unfaithfully as the Hebrew Magâ—â—al signifieth Levit. 5. 15. The Greeke transâ—â—eth it 〈◊〉 the Chaldee deale falsly Vers. 13. Aman in Greeke any meaning a 〈…〉 her man besides her husband from the eâ—es that is from the knowledge Of the way of an a 〈…〉 s woman it is said She eateth and wipeth â—er mouth and saith I have done no wickednesse Prev 30. 20. hath â—id her selfe or hath been 〈◊〉 hath been in secret meaning either that she hath dissembled her iniquitie or hath beene in a secret place with some other man wherby she may justly be suspected and her husband hath cause to be jealous In this latter sense the Hebrewes understand it and make it the ground of the Law following for her tryall They say The jealousie spoken of in the Law Num. 5. 14. is when the man hath said unto his wife before witnesses bee not in secret with such a man The hiding or secrecie spoken of iâ— Num. 5. 13. is when she hath beene in secret with that man touching whom he hath said unto her before two witnesses be not in secret with him if shee hath staied with him so long as till she might bee desiled then it is unlawfull for her husband to company with her untill she hath drunke of the bitter water and the thing be tried And at such time as there is â—o water for her that goeth aside to drinke she is unlawfull for him for ever and is put away from him without a bill of dowry If hee be jealous of her for two at once and have said unto her bee not in secret with such and such if she have beene in secret with them two together and taried so long as till she might be defiled though they were both her brethren or her father and her brother she is unlawfull for her husband untill she have drunke If hee have said unto â—er before two speake not with such a man this is not jealousie yea though shee have beene in secret with him by testimony of witnesses and taried till shee might be defiled shee is not unlawfull for her husband neither doth she drinke for this jealousie Likewise if hee have said unto her bee not in secret with him and â—he be seene speaking with him this is not to be in secret neither is she unlawfull for her husband neither is she to drinke Also if there have not been jealousie before though two doe come and testisy shee was in secret with this man and taried till shee might be defiled she is not unlawfull for her husband neither is she to drinke If he have beene jealous of her before two witnesses and he hath seene her in secret with him touching whom he was jealous and that shee 〈◊〉 till she might be defiled loe she is unlawfull for 〈◊〉 husband and is put from him and hee shall give a 〈◊〉 of â—â—wrie for â—e cannot cause her to drinke upon 〈◊〉 owne mouth or testimony Maimony in Misn. 〈◊〉 in Sotah chap. 1. sect 1 8. These and the like cautions they put concerning this law some of which seeme to be uncertaine traditions 〈…〉 sse that
Thus pollution passed from one thing to another and from that other to third whereby God figured the contagioness no spreading abroad and infecting where it goeth leaving uncleannesse till the end of that day and beginning of a new then washing our selves by repentance and faith in the bloud of Christ we are cleane For we are buried with him by baptisme into death that like as Christ was raised up from the dead unto the glory of the father even so wee also 〈◊〉 walke in newnesse of life Rom. 6. 4. CHAP. XX. 1 The children of Israel come to Zin where Marie dieth 2 They murmure for want of water 7 The Lord biddeth Moses speake to the Rocke and it should give forth water 11 Moses smiâ—elt the Rocke and water commeth out 12 The Loraâ— angry with Moses and Aaron for their unbeleefe 14 Moses at Kadesh desireth passage thorow Edom which is denied him 22 At mount Hor Aaron resigneth his place to Eleazar his sonne and dieth ANd the sons of Israel even the whole congregation came into the wildernesse of Zin in the first moneth and the people abode in Kadesh and Marie died there and was buried there And there was no water for the congregation and they gathered themselves together against Moses and against Aaron And the people contended with Moses and they said saying And oh that we had given up the ghost when our brethren gave up the ghost before Iehovah And why have ye brought the Church of Iehovah into this wildernesse to die there we and our cattell And why have ye made us to come up out of Egypt to bring us in unto this evill place it is no place of seed or of figs or vines or of pomegranates neither is there any water to drinke And Moses and Aaron went from the presence of the church unto the doore of the Tent of the Congregation and they fell upon their faces and the glorie of Iehovah appeared unto them And Iehovah spake unto Moses saying Take the rod and gather together the Congregation thou and Aaron thy brother and speake ye unto the Rocke before their eyes and it shall give forth his water and thou shalt bring forth to them water out of the Rocke and thou shalt give the congregation and their cattell drink And Moses took the rod from before Iehovah as he commanded him And Moses and Aaron gathered together the Church before the Rocke and he said unto them Heare now ye rebels shall we bring forth water for you out of this rock And Moses lifted up his hand and he smote the Rocke with his rod twice and much water came out and the Congregation dranke and their cattell And Iehovah said unto Moses and unto Aaron Because ye beleeved not in me to sanctifie me in the eyes of the sonnes of Israel therefore ye shall not bring this Church into the land w ch I have given them This is the water of Meribah because the sonnes of Israel contended with Iehovah and hee was sanctified in them And Moses sent messengers from Kadesh unto the king of EdoÌ„ Thus saith thy brother Israel Thou knowest all the travell that hath found us And our fathers went downe into Egypt and we have dwelt in Egypt many dayes and the Egyptians did evill to us and to our fathers And we cried out unto Iehovah and he heard our voice and sent an Angell and hath brought us forth out of Egypt and behold we are in Kadesh a citie in the utterrmost of thy border Let us passe I pray thee thorow thy countrey we will not passe thorow the fields or thorow the vine-yards neither will we drinke of the water of the well we will goe by the kings way wee will not turne aside to the right hand or to the left untill we have passed thy border And Edom said unto him Thou shalt not passe thorow mee lest I come out against thee with the sword And the sonnes of Israel said unto him We will goe up by the high-way and if we drinkeÌ„ of thy water I and my cattell then I will give the price of it onely without doing any thing else I will passe thorow on my feet And he said Thou shalt not passe thorow And Edom came out against him with much people and with a strong hand And Edom refused to give Israel to passe thorow his border and Israel turned aside from him And they journeyed froÌ„ Kadesh the sons of Israel even the whole congregation came unto mount Hor. And Iehovah said unto Moses and unto Aaron in mount Hor by the border of the land of Edom saying Aaron shal be gathered unto his peoples for he shal not enter into the land which I have given unto the sonnes of Israel because ye rebelled against my mouth at the water of Meribah Take Aaron and Eleazar his son and bring them up unto mount Hor. And strip Aaron of his garments and put them upon Eleazar his son and Aaron shall be gathered and shall die there And Moses did as Iehovah commanded and they went up into mount Hor in the eyes of all the congregation And Moses stripped Aaron of his garments and put them upon Eleazar his son and Aaron died there in the top of the mountaine and Moses and Eleazar came downe from the mountaine And all the congregation saw that Aaron had given up the ghost and they wept for Aaron thirtie dayes even all the house of Israel Annotations THe whole Congregation to wit of the next generation of the Israelites when their fathers according to the judgement threatned in Num. 14. 29. c. were for the most part now dead in the wildernesse as appeareth by Deut. 2. 14 15. Zin or Tsin whereof see the notes on Num. 23. 21. Betweene Hazeroth mentioned in Num. 12. 16. and this place in Zin where now they camped there were eighteene other stations or resting places whither the Israelites had come Num. 33. 18. 36. the first moneth to wit of the fortieth yeare after they were come out of Egypt as appeareth by Num. 33. 38. compared with the 28. verse of this chapter and Deut. 2. 1. 7. So this was the last yeare of Israels travel in the wildernesse and from the sending of the Spies Num. 23. unto this time was about 38 yeares Deut. 〈◊〉 22. 23. and 2. 14. In all which space we see how few things are recorded concerning Israel and the things that are mentioned are partly their murmurings rebellions by which they provoked God for which they were punished partly the means of grace reconciliation and sanctification tought them of the Lord to be obtained by Iesus Christ figured by the sacrifices and ordinances which Moses shewed them that it might appeare that where sinne abounded grace did much more abound Rom. 5. 20. abode in Kadesh about foure moneths they stayed here theÌ„ removing to mount Hor there Aaron died the first day of the fift moneth Num. 33. 38. This Kadesh which the Chaldee nameth
Papinius Thebaid 7. top of the mountaine Things that were very memorable and significative are often noted in Scripture to be done in mountaines as being conspicuous remarkable and implying high and heavenly mysteries So the Arke of Noe rested on mount Ararat Gen. 8. 4. Abraham sacrificed his sonne on mount Morijah Gen. 22. 2. c. as the Sonne of God was sacrificed on Calvary Luke 23. 33. The Law of Moses was given upon mount Sinai Exod. 19. the Law of Christ came from mount Sion Mic. 4. 1 2. and on a mountaine he preached the Gospell and expounded the Law Matth. 5. 1 c. Ezekiel in a vision was shewed the city called The Lord is there upon a very high mountaine Ezek. 42. c. and 48. 35. Iohn was also shewed the same citie upon a great and high mountaine Rev. 21. 10. c. Moses himselfe on the mountaine of Nebo viewed all the promised land and died there Deut. 34. 1. 5. and was with Christ when he was transfigured and spake of his death upon an high mountaine Mat. 17. 1 2 3. Luke 9. 30 31. and now he was with Aaron at his death and translation of the Priesthood from him unto Eleazar where he also beheld the end of the Leviticall Priesthood a farre off and so the translation of it and of the law thereof unto Christ whose day he desired Hebr. 7. 11 12. Vers. 29. saw that Aaron had given up the ghost seeing is here for perceiving by knowledge and understanding as by the relation of Moses and Eleazar as also that Aaron came not downe with them So Iakob saw that there was corne in Aegypt when he heard thereof Gen. 42. 1. Act. 7. 12. The people saw the voices Exod. 20. 18. and sundry the like Here also they might see the hand of God chastifing their sin upon Aaron who died now not only for his own transgression but for their sakes as Moses after speaketh of himselfe The Lord was wroth with me for your sakes Deut. 3. 26. yet in beholding his Priesthood continued in his son they might also behold Gods mercy towards them in Christ who should perfectly reconcile them unto God when the Priesthood of the Law which now began to die away should utterly be abolished they wept that is they mourned For publike persons the whole congregation mourned as here for Aaron so for the death of his sonnes Levit. 10. 6. and for the death of Moses Deut. 34. 8. thirty daies See the Annotations on Gen. 50. 10. Mourning for the dead is honourable and here the people mourne for Aaron thirty daies whom they had dishonoured by rebelling against him forty yeares So long also they wept for Moses Deut. 34. 8. and it is the lot of many of the servants of God to have more honour after their death than in their life As Mary the sister the prophetesse of Israel died in the first moneth vers 1. so Aaron the high Priest died in the first day of the fifth moneth in the fortieth yeare after their comming out of Aegypt when he was 123. yeares old Numb 33. 38 39. His buriall also though here omitted is spoken of in Deut. 10. 6. CHAP. XXI 1 The Canaanites fight with Israel and captive some of them but Israel by a vow obtaine helpe of God and destroy them and their cities 4 The people murmuring because of their wants in the way are plagued with fiery serpents 7 They repenting are healed by a brasen serpent 10 Sundry journeyes of the Israelites 16 Their song at Beer for water which God gave them 21 They requesting passage thorow the Amorites country are denied it 24 Israel vanquisheth them and Sihon their King and possesseth their cities 27 Proverbs or Prophesies of Sihons overthrow 33 Og King of Basan fighteth against Israel and is also vanquished and Israel possesseth his land ANd the Canaanite the King of Arad which dwelt in the South heard that Israel came the way of the spies and he fought against Israel and tooke captive of them a captivitie And Israel vowed a vow unto Iehovah and said If giving thou wilt give this people into my hand then I will utterly destroy their cities And Iehovah hearkened to the voice of Israel and gave up the Canaanite and they utterly destroyed them and their cities and he called the name of the place Hormah And they journeyed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was shortned because of the way And the people spake against God and against Moses Wherfore have ye brought us up out of Aegypt to die in the wildernesse for there is no bread neither is there water and our soule loatheth this light bread And Iehovah sent among the people fiery serpēts they bit the people much people of Israel died And the people came unto Moses and said We have sinned for we have spoken against Iehovah against thee Pray unto Iehovah that he take away the serpents from us Moses prayed for the people And Iehovah said unto Moses Make thee a fiery serpent and put it upon a pole and it shall be that every one that is bitten when hee looketh upon it shall live And Moses made a serpent of brasse and put it upon a pole and it was that if a serpent had bitten a man when he beheld the serpent of brasse he lived And the sonnes of Israel journeyed and encamped in Oboth And they journeyed from Oboth and encamped in Ije Abarim in the wildernesse which is before Moab toward the Sunne-rising From thence they journeyed and camped in the valley of Zared From thence they journeyed and camped on the other side of Arnō which is in the wildernesse which commeth out of the border of the Amorite for Arnon is the border of Moab betweene Moab and the Amorite Wherefore it is said in the booke of the warres of Iehovah Vaheb in a whirlewind and the brooks of Arnon And the streame of the brookes which declineth to the situation of Ar and leaneth upon the border of Moab And from thence to Beer that is the Well whereof Iehovah said unto Moses Gather together the people and I wil give them water Then sang Israel this song Spring up O Well answer ye unto it The Well the Princes digged it the Nobles of the people delved it with the Law-giver with their staves And from the wildernesse they journeyed to Mattanah And from Mattanah to Nahaliel and from Nahaliel to Bamoth And from Bamoth to the valley which is in the field of Moab the head of Pisgah and it looketh toward Ieshimon And Israel sent messengers unto Sihon King of the Amorites saying Let me passe thorow thy land we will not turne aside into field or into vineyard we will not drinke of the waters of the well we will go in the kings way untill we be past thy border And Sihon would not grant Israel to passe thorow his border
but Sihon gathered together all his people and went out against Israel into the wildernesse and he came to Iahaz and fought against Israel And Israel smote him with the edge of the sword and possessed his land from Arnon unto Iabbok even unto the sons of Ammon for the border of the sons of Ammon was strong And Israel tooke all these cities and Israel dwelt in all the cities of the Amorite in Heshbon and in all the daughters thereof For Heshbon was the citie of Sihon the King of the Amorites and he had fought against the former king of Moab and taken all his land out of his hand even unto Arnon Wherefore they that speake in proverbs say Come into H 〈…〉 bon let the city of Sihon be built and prepared For a fire is gone out from Heshbon a flame from the citie of Sihon it hath consumed Ar of Moab the Lords of the high places of Arnon Woe to thee Moab thou art perished ô people of Chemosh he hath given his sons tâ—at escaped and his daughters into captivity unto Sihon the king of the Amorites And their lamp is perished from Heshbon even unto Dibon and we have laid them waste even unto Nophah which reacheth unto Medeba And Israel dwelt in the land of the Amorite And Moses sent to spie out Iazer and they tooke the daughters thereof and drove out the Amorite that was there And they turned and went up the way of Bashan and Og the king of Bashan went out against them he and all his people to the battell at Edrei And Iehovah said unto Moses Feare him not for into thy hand have I given him and all his people and his land and thou shalt doe unto him as thou diddest unto Sihon king of the Amorites which dwelt in Heshbon And they smote him and his sonnes and all his people untill there was none left him remaining and they possessed his land Annotations KIng of Arad Arad seemeth to be the name of the citie where the King reigned as in Ios. 12. 14. and so the Chaldee here explaineth it in the South the South part in the land of Canaan Numb 33. 40. the way of the spies or the way of Atharim as the Greeke version retaineth the Hebrew name as proper and it might be a way so called and well knowne in that time But the Chaldee translateth it the way of the spies meaning that they came towards Canaan after they had beene turned backe towards the red sea Num. 14. 25. and had beene at Ezion-gaber Num. 33. 35. they returned towards Canaan again along by Edoms coast to come unto the land which the spies had searched Num. 13. a captivity that is some captives or prisoners So captivity is used for captives or people taken in warre in Num. 31. 12. Iudg. 5. 12. 2 Chron. 28. 5. and often as poverty for a company of poore people 2 King 24. 14. and spoile for spoiled people Amos 5. 9. thankesgivings for a company of thanksgivers Neh. 12. 31. and many the like The Canaanites having heard of the overthrow which was given Israel â—8 yeares before Numb 14. 45. and of the hand of God against them so long in the wildernesse were hardned and emboldened to encounter them now when they heard againe of their comming and Satan endevoured hereby to discourage Israel that as their fathers through unbeleefe being afraid entered not into the promised land Deut. 1. 27 32 35. so the children also might be deprived And God for a chastisement of their sins and for the triall of their faith suffereth the enemie at first to prevaile that his people might know that they should not conquer the land by their owne strength or for their owne worthinesse Psal. 44. 3 4. Deut. 9. 4. Vers. 2. vowed a vow calling upon God for helpe and religiously promising to devote unto him their enemies and all their substance See the Annotations on Gen. 28. 20. If giving thou wilt give that is if thou wilt indeed give and it implieth a prayer which often is uttered after this manner as Iabez called on the God of Israel saying If blessing thou wilt blesse me c. 1 Chron. 4. 10. utterly destroy or devote in Greeke anathematize things devoted after this manner the persons were to die their goods confiscate to the Lord Levit 27. 28 29. So when Iericho was devoted the people and beasts were killed the citie burnt the goods carried into the Lords treasury Ios. 6. 17 19 21 24. Vers. 3. hearkned to the voice that is as the Chaldee explaineth it received the prayer of Israel gave up the Canaanite to wit into their hand as the Greeke here repeateth from vers 2. they utterly destroyed Hebr. he utterly destroyed or devoted speaking of Israel as of one body But how could they being so farre off in the wildernesse destroy their cities lying within Canaan Numb 33. 40. into which they came not till after Moses death It seemeth the accomplishment of this vow was performed long after when they were come into the land For the King of Arad is reckoned for one of those that Iosua conquered Ios. 12. 14. See also Judg. 1. 16 17. They now conquered the Canaanites armie that came out against them and devoted the spoiles which they tooke and when their cities came into their possession they utterly destroyed and devoted them and so payed their vow which now they promised he called or they called meaning Israel unlesse it be applied in speciall to Moses The Greeke translateth they called Hormah or Chormah in Greeke Anathema that is Devotement or utter destruction By this name they both set up a memoriall of Gods mercy who gave their enemies into their hand and of their dutie to keepe the vow which they had promised Vers. 4. to compasse the land because Edom had denied them passage thorow it Numb 20. 18 21. by reason whereof their travell was increased soule of the people was shortned or was straitned that is was grieved or discouraged This word when it is applied to the hand signifieth inability as in Numb 11. 23. Esay 37. 27. 2 King 19. 26. unto the soule as in this place it meaneth griefe vexation or discomfort so in Iudg. 16. 16. Samsons soule was shortned that is vexed unto death and in Judg. 10. 16. the Lords soule was shortened that is grieved for the misery of Israel and sometime it is with a kinde of loathing as in Zach. 11. 8. my soule was shortned for them that is loathed them A like phrase is of the shortnesse of the spirit which also signifieth anguish trouble and vexation as in Exod. 6. 6. Iob 21. 4. and want of power as in Asic 2. 7. The Greeke here translateth the people was feeble minded or of small soule or courage because of the way or in the way but In often noteth the cause of a thing as the Lords soule was grieved in that is for or because of the misery of Israel Iudg. 10. 16. or
familie of the Ashbelites of Ahiram the familie of the Ahiramites Of Shephupham the familie of the Shuphamites of Hupham the familie of the Huphamites And the sonnes of Bela were Ard and Naaman the familie of the Ardites of Naaman the familie of the Naamites These are the sonnes of Benjamin according to their families and those that were mustered of them five and fortie thousand and six hundred These are the sonnes of Dan according to their families of Shuham the familie of the Shuhamites these are the families of Dan according to their families All the families of the Shuhamites according to those that were mustered of them sixty and foure thousand and foure hundred The sonnes of Aser according to their families of Iimnah the familie of the Iimnaites of Iisvi the familie of the Iisvites of Beriah the familie of the Beriites Of the sonnes of Beriah of Cheber the familie of the Chebrites of Malchiel the familie of the Malchielites And the name of the daughter of Aser was Serah These are the families of the sonnes of Aser according to those that were mustered of them three and fiftie thousand and foure hundred The sonnes of Naphtali according to their families of Iachzeel the familie of the Iachzeelites of Guni the familie of the Gunites Of Iezer the familie of the Iizrites of Sillem the familie of the Sillemites These are the families of Naphtali according to their families and they that were mustered of them five and fortie thousand and foure hundred These were the mustered of the sonnes of Israel six hundred thousand and a thousand seven hundred and thirtie And Iehovah spake unto Moses saying Vnto these the land shall be divided for an inheritance according to the number of names To the many thou shalt give them the more inheritance and to the few thou shalt give them the lesse inheritance to every man according to those that were mustered of him shall his inheritance be given Notwithstanding the land shall be divided by lot according to the names of the tribes of their fathers they shall inherit According to the lot shall the inheritance thereof be divided betweene many and few And these are they that were mustered of the Levites according to their families of Gershon the familie of the Gershonites of Kohath the familie of the Kohathites of Merari the familie of the Merarites These are the families of the Levites the familie of the Libnites the familie of the Hebronites the familie of the Mahlites the familie of the Mushites the familie of the Korachites and Kohath begat Amram And the name of Amrams wife was Iochebed the daughter of Levi whom she bare to Levi in Egypt and she bare unto Amram Aaron and Moses and Mary their sister And unto Aaron was borne Nadab and Abihu Eleazar and Ithamar And Nadab and Abihu died when they offered strange fire before Iehovah And those that were mustered of them were three and twentie thousand all males from a moneth old and upward for they were not mustered among the sonnes of Israel because there was no inheritance given to them among the sonnes of Israel These are they that were mustered by Moses and Eleazar the Priest who mustered the sonnes of Israel in the plaines of Moab by Iordan neere Iericho And among these there was not a man of those that were mustered by Moses and Aaron the Priest who mustered the sonnes of Israel in the wildernesse of Sinai For Iehovah had said of them Dying they shall die in the wildernesse and there was not left a man of them save Caleb the sonne of Iephunneh and Ioshua the sonne of Nun. Annotations AFter the plague after the death of the 24 thousand that perished for the sinne of Peor Num. 25. 9. the Lord commandeth the people to be numbred which should have inheritance in his land to signifie his love and care of those that cleaved unto him Deut. 4. 3 4. The Hebrewes explaine it by the similitude of a shepherd who when wolves have gotten among his flocke and wâ—rried some of them he counteth them to know the number of those that are left Againe As when they came out of Egypt and were delivered to Moses they were delivered him by tale Exod. 38. 26. so now when Moses was ready to die and to deliver his flock again he delivered them by tale Sol. Iarchi on Num. 26. Eleazar who now was high Priest after the death of Aaron his father who had before numbred them with Moses Num. 1. 3. And this Eleazar was he who after with Iosua divided the land of Canaan to this people Ios. 14. 1. c. Vers. 2. the summe Hebr. the head which the Chaldee expoundeth the count or summâ— see Exod. 30. 12. This was the third time that Israel was numbred for to fight the Lords battels againsâ— the Canaanites and to receive their land for an inheritance See the Annotations on Num. 1. 2. 20 yeares old Hebr. sonne of twentie yeare see Num. 1. 3. house that is as the Greeke explaineth it houses of their fathers Iarchi saith they were reckoned by the tribe of the father and not after the mother So in Num. 1. 2. goeth forth with the armie able to goe out to warre the warfare of the Lord see the notes on Num. 1. 3. Vers. 3. spake with them in Chaldee spake and said to number them but Targum Ionathan addeth spake with the Princes and said to number them So it accordeth with Num. 1. 4. plaines or champion countrey of Moab see Num. 22. 1. Vers. 4. From 20 yeares old Hebr. from a sonne of 20 yeares as vers 2. and here is to be understood the people are to be numbred or the like Vers. 5. the first-borne Reuben for this cause is here first numbred as also in Num. 1. 5 20. though he lost his dignity by his sinne 1 Chron. 5. 1. and was put downe to the second quarter as they encamped about the Sanctuarie and marched towards Canaan Num. 2. 10. 16. Enoch in Hebr. Chanoch see Gen. 5. 18. and 46. 9. of the Enochites Hebr. of the Enochite or Chanochite the singular number put for the plurall so after thorowout this chapter See the annotations on Gen. 10. 16. And here Reuben hath foure families according to Gen. 46. 9. and 1 Chron. 5. 3. Vers. 7. mustered or numbred Hebr. visited See the notes on Num. 1. 3. 43 thousand c. at the former muster they were 46 thousand and five hundred Num. 1. 21. so they increased not but decreased whiles they travelled in the wildernesse Vers. 9. the called that is renowned famous see Num. 1. 16. and 16. 1 2. c. strove in Greeke made insurrection in Chaldee gathered themselves together This mutinie stirred by the chiefe of the tribe seemeth to be one cause of their decrease by the hand of God against them Vers. 10. and Korah that is the men and goods that pertained unto Korah as Num. 16 32. the congregation died in Greeke his congregation meaning
inheritances by the name of Lets as Come up with me into my lot Iudg. 1. 3. And not lands onely but whatsoever befalleth unto men frō the hand of God is called a lot as This is the portion of them that spoile us and the lot of them that rob us Esay 17. 14. and Thou hast neither part nor lot in this matter Act. 8. 21. and That they may receive forgivenesse of sins and a lot that is inheritance among them which are sanctified by faith c. Act. 26. 18. The part of the lot that is of the inheritance of the Saints in light Col. 1. 12. So that in the Greek used by the Apostles Cleros a lot and Cleronomia a division by lot is the common name of an inheritance 1 Pet. 5. 3. Ephes. 1. 14. 18. Vers. 56. According to the lot Hebr. At or Vpon the mouth of the lot as the lot whereon the name of the tribe or of the inheritance is written shall speake This lot being of the Lord figured the diversities of gifts in the Church which the Spirit of God divideth to every man severally 〈◊〉 will 1 Cor. 12. 4. 11. as also the dispensation of his graces concerning our heavenly inheritance which the Election onely obtaineth that the purpose of God according to election might stand not of workes but of him that calleth Rom. 11. 7. and 9. 11. Vers. 57. of the Levites who though they had no inheritance in the land vers 62. yet were they to have 48 cities and their suburbs for their habitation Num. 35. which also fell unto them by lot Ios. 21. 4. c. Vers. 58. Korachites or Korhites of Korah the sonne of Izhar the sonne of Kohath the sonne of Levi Num. 16. 1. Korah himselfe died in the rebellion but his sonnes died not Num. 26. 11. therefore they are reckoned here for a familie in the fourth generation from Levi which is one degree further than the other families And whereas in Exod. 6. 16. c. there are reckoned of Gershon two sonnes Libni and Shimei here the familie of the Libnites is mustered but Shimei left out There Kohath hath foure sonnes Amram and Ishar and Hebron and Vzziel here Vzziel is omitted neither is Ishar named but in his sonnes the Korhites Vers. 59. she bare to Levi by she understand Levies wise or Iochebeds mother Sol. Iarchi expoundeth it his wise bare her in Egypt she bare to Amram that is Iochebed Amrams wife who was also his aunt bare to Amram Exo. 6. 20. Marie Hebr. Mirjam she was a prophetesse see Exod. 15. 20. Num. 12. 1. Vers. 60. unto Aaron was borne Here Moses children Gershon and Eliezer are againe omitted see the notes on Num. 3. 38. Vers. 61. and Abihu died and they had no sonnes Num. 3. 4. See the historie in Levit. 10. Vers. 62. 23 thousand who at the former numbring were but 22 thousand Num. 3. 39. So they increased in the wildernesse a thousand males Vers. 65. dying they shall die i. they shall surely die this was threatned for their rebellion refusing to go into the promised land Nū 14. and the fulfilling of Gods judgment is here shewed and Iosoua in Greeke Iesus the son of Naue these two survived because they faithfully followed the Lord Num. 14. 24. 38. See the Annotations there In that all the rest were dead save these two it sheweth that all the 600 thousand men now mustered which should conquer Canaan were a valiant company betweene 20 and 60 yeares of age none being above 60 but Caleb and Iosua and as they were in body so in minde being trained up these 38 yeares in the study of the Law and ordinances of God and beholding his workes having Moses and Aaron for their leaders and Gods good spirit for their instructer Neh. 9. 20. CHAP. XXVII 1 The daughters of Zelophehad sue for an inheritance 5 Moses bringeth their cause before the Lord who granteth their request 8 The Law of inheritances when a man dieth without a son 12 Moses is bidden goe up and see the land and is told of his death for his trespasse 15 He requesteth of the Lord that a man may be set governour in his place 18 The Lord appointeth Iosua to succeed him 22 And Moses by imposition of hands ordaineth him to his office THen came the daughters of Zelophehad the sonne of Hepher the son of Gilead the son of Machir the son of Manasses of the families of Manasses the son of Ioseph and these are the names of his daughters Machlah Noah Hoglah and Milcah and Tirzah And they stood before Moses and before Eleazar the Priest and before the Princes and all the congregation at the doore of the Tent of the Congregation saying Our father died in the wildernesse and he was not among the Congregation of them that gathered themselves together against Iehovah in the congregation of Korah but in his sinne he died and hee had no sonnes Why should the name of our father be done away from among his family because he hath no sonne Give unto us a possession among the brethren of our father And Moses brought their cause before Iehovah And Iehovah said unto Moses saying The daughters of Zelophehad speake right giving thou shalt give them a possession of an inheritance among the brethren of their father and thou shalt cause the inheritance of their father to passe unto them And thou shalt speake unto the sonnes of Israel saying If a man die and he have no sonne then ye shall cause his inheritance to passe unto his daughter And if hee have no daughter then ye shall give his inheritance unto his brethren And if he have no brethren then ye shall give his inheritance unto the brethren of his father And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his familie and he shall inherit it it shal be unto the sonnes of Israel for a statute of judgement as Iehovah commanded Moses And Iehovah said unto Moses Go thou up into this mountaine of Abarim and see the land w ch I have given to the sons of Israel And thou shalt see it and thou also shalt be gathered unto thy peoples as Aaron thy brother was gathered For ye rebelled against my mouth in the wildernesse of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the water of Meribah of Kadesh in the wildernesse of Zin And Moses spake unto Iehovah saying Let Iehovah the God of the spirits of all flesh set a man over the congregation Which may go out before them and which may go in before them and which may lead them out and which may bring them in that the congregation of Iehovah be not as sheep which have no shepherd And Iehovah said unto Moses Take unto thee Iosua the son of Nun a man in whom is the spirit and lay thine hand upon him And cause
of the Idolaters with the edge of the sword And whether the whole or the most part be thrust away they stone to death those that did thrust them away Maim ibid. s. 6. utterly destroying with a curse or execration after the Greeke version anathematizing Of such the Hebrews say The men of the citie drawne away to Idolatry have no part in the world to come that is in life eternall Thalmud Bab. in Sanhedrin c. Chelek the cattell and of the cattell that is killed it 〈◊〉 forbidden to make any profit or use of them even as of the Oxe that is stoned Maimony in Idolatry c. 4 s. 13. Vers. 16. all the spoile of it This the Hebrews understand largely whether they be the goods of the idolaters or of the other that fell not unto idolatry for so they write The goods of the just men that are within it if they be the rest of the inhabitants of that citie which are not drawne away with the multitude they are burnt with the generall spoile for as much as they dwell therein their goods perish A company of passengers from place to place if they passe thorow a citie so drawne away and be drawne away with it if they have continued in it thirty daies they are killed with the sword and their goods perish if not they are stoned to death and their goods are to their heires The goods of the men of another citie reserved therein are not burned but returned to the owners for it is said The spoile of it and not the spoile of their neighbours The goods of the wicked men of that citie which are reserved in another citie if they be gathered together with it are burnt in the generall if not they perish not but are given to their heires The holy things within it such as are sanctified for the Altar doe die for the sacrifice of the wicked is an abomination Things sanctified to the maintenance of the Temple are redeemed and afterward burnt for it is said the spoile of it not the spoile of heaven The first-borne and the tithe that are perfect are as the holy things of the Altar and dye such as are blemished are as the common cattell and are killed c. The second tithes and the money of the second tithes and the holy Scriptures that are within the citie are laid up in store Maimon in Idolat chap. 4. sect 7. 9 10 15. every whit The Hebrew Calil here used is sometime an whole burnt offering Levit. 6. 22. Deut. 33. 10. Hereupon the Hebrewes say Who so executeth judgment upon the citie drawne away to Idols loe he offereth the burnt-offering Calil as it is written every whit Calil to the LORD thy God neither that onely but turneth away burning anger from Israel Deut. 13. 17. and bringeth a blessing and mercies upon them Maim in Idolat c. 4. s. 16. an heape the Greek translateth uninhabited the Chaldee a desolate heape The Hebrewes say Whosoever buildeth it is to be beaten but it is lawfull to turne it into Gardens or Orchards for it is said it shall not be built againe not built for a citie as it was before Maim ibid. s. 8. Vers. 17. not cleave to thy hand that is thou shalt not make any profit or use to thy selfe of any of the goods of the citie Compare the example of Iericho Ios. 6. 17. c. and see the annotations on Deut. 7. 26. from the burning the Chaldee expoundeth it from the strength the Greeke from the wrath of his anger which oftentimes is kindled not onely against the sinners themselves but all Israel for their sakes as Ios. 7. 1. 11 12. and 22. 17. 18 20. Vers. 18. obey or hearken to the voice in Chaldee shalt receive the word of the Lord. that which is right in the eies which the Greeke expoundeth That which is good and pleasing before the Lord. CHAP. XIV 1 Gods children are not to disfigure themselves in mourning for the dead 3 nor eat any abominable thing 4 What may and what may not bee eaten of Beasts 9 of fishes 11 of sowles 19 Creeping things may not bee eaten 21 nor that which dieth of it selfe 22 Tithes to bee eaten before the Lord 24 or if the way be too long to be turned into money and it to be bestowed on things which they should eat and drinke with joy before the Lord. 27 The Levite may not be forsaken 28 The third yeers tithe for the Levite stranger fatherlesse and widow YEe are the sonnes of Iehovah your God yee shall not cut your selves nor put baldnesse between your eies for the dead For thou art an holy people to Iehovah thy God and Iehovah hath chosen thee to be unto him a people of peculiar treasure above all peoples which are upon the face of the earth Thou shalt not eat any abomination These are the beasts which yee shall eat the Oxe the Lambe of sheepe and the Kid of Goats The Hart and the Roe-buck and the Fallow-deere and the Wild-goat and the Pygarg he Wild-oxe and the Chamois And every beast that parteth the hoofe and cleaveth a sunder the cleft of two hoofes that cheweth the cud among the beasts that yee shall eat But this yee shall not eat of them that chew the cud or of them that part the cloven hoofe the Camel and the Hare and the Conie because they chew the cud but they part not the hoofe they shall be uncleane unto you And the Swine because he parteth the hoofe cheweth not the cud he shall be uncleane unto you of their flesh yee shall not eat and their carkasse yee shall not touch These yee shall eat of all that are in the waters all that hath sinne and scale shall ye eat And all that hath not finne and scale yee shall not eat it shall be uncleane unto you Every cleane bird yee shall eat But these are they of which yee shall not eat the Eagle and Ossifrage and the Osprey And the Vulture and the Kite and the Glede after her kinde And every Raven after his kind And the Owle and the Night-hawke and the Sea-gull and the Hawke after his kinde And the great Owle and the little Owle and the Red-shanke And the Pelican and the Gier-eagle and the Cormorant And the Storke and the Heron after her kinde and the Lapwing and the Bat And every creeping thing that flieth it shall bee uncleane unto you they shall not bee eaten Every cleane fowle yee shall eat Yee shall not eat of any carkasse thou shalt give it unto the stranger that is in thy gates that hee may eat it or thou maiest sell it unto an alien for thou art an holy people unto Iehovah thy God Thou shalt not seeth a Kid in his mothers milke Tithing thou shalt tithe all the revenue of thy seed that the field bringeth forth yeere by yeere And thou shalt eat before Iehovah thy God in the place which hee shall chuse to cause his name to dwell
his commandements 1 Iohn 5. 3. And this is his commandement that we should beleeve on the name of his Sonne Iesus Christ and love one another c. 1 Iohn 3. 23. Vers. 17. But if or And if thine heart turne c. This is the death and evill fore-spoken of see Deut. 29. 18. other gods in Chaldee the idols of the peoples Vers. 18. perishing yee shall perish that is assuredly and speedily perish as the Greeke saith perish with perdition So in Deut. 4. 26. Vers. 19. I call the heavens c. This obtestation of heavens and earth used also before in Deut. 4. 26. may be understood of God and the Angels in heaven as Paul expresseth them in 1 Tim. 5. 21. or of the other creatures also in heaven and in earth as Iosua said This stone shall be a witnesse unto us for it hath heard all the words of the Lord c. Ios. 24. 27. So in Deut. 32. 1. Esa. 1. 2. Give eare O heavens heare Oearth in Psa. 50. 4. He will call to the heavens from above and to the earth to judge his people and in Iob 20. 27. the heavens shall reveale his iniquity and the earth shall rise up against him I have set Hebr. I have given that is faithfully proposed by doctrine and discharged my dutie so in vers 15. The life and blessing which he set before them was by the faith of Christ Gal. 2. 16. and 3. 9. the death and curse was by refusing Christ and seeking to be justified by the workes of the Law for as many as are of the workes of the Law are under the curse Gal. 3. 10. therefore chuse Hebr. and chuse thou or and thou shalt chuse which is the dutie of all Gods people to be performed by grace in Christ. So David chose the way of truth the precepts of God Psal. 119. 30. 173. Compare also Ios. 24. 15 22. Thargum Ionathan explaineth this speech thus and chuse ye the way of life which is the Law that ye may live in the life of the world to come you and your sonnes This is true if it be understood not of the Law of workes but of the Law of faith as Rom. 3. 27 28. and 9. 31 32 33. Vers. 20. to hearken to his voice in Chaldee to receive his word unto him Chald. unto his feare he is thy life that is the author of thy life and salvation through Christ as in Iohn 17. 3. This is life eternall to know thee the onely true God and Iesus Christ whom thou hast sent yea Christ himselfe is the resurrection and the life Iob. 11. 25. and 14. 6. And in 1 Iohn 5. 20. We know that the Sonne of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Iesus Christ this is the true God and eternall life CHAP. XXXI 1 Moses being ready to die encourageth the people that should goe into Canaan 7 He encourageth Iosua that should be their Governour 9 He delivereth the Law unto the Priests which was to be read in the soventh yeere unto the people 14 Moses and Iosua present themselves before the Lord 16 who fore-telleth the peoples falling from him and his anger against them therefore 19 Hee commandeth a song to be written to testifie against the people 24 Moses delivereth the booke of the Law to the Levites to be kept in the side of the Arke for a witnesse against them and their rebellion 28 Hee maketh a protestation to the Elders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Moses went and spake these words unto all Israel And hee said unto them I am an hundred twenty yeeres old this day I can no more goe out and come in and Iehovah hath said unto me thou shalt not goe over this Iordan Iehovah thy God he goeth over before thee hee will destroy these nations from before thee and thou shalt possesse them Iosua he shall go over before thee as Iehovah hath said And Iehovah will doe unto them as hee did to Sihon and to Og Kings of the Amorite and unto the land of them whom hee destroyed And Iehovah will give them before you and yee shall doe unto them according to every commandement which I have commanded you Be ye strong and couragious feare not neither be discouraged because of them for Iehovah thy God he it is that goeth with thee he will not faile thee nor for sake thee And Moses called unto Iosua and said unto him in the eies of all Israel Be thou strong and couragious for thou shalt goe in with this people into the land which Iehovah hath sworne unto their fathers to give unto them and thou shalt cause them to inherit it And Iehovah he it is that goeth before thee hee will be with thee hee will not faile thee nor forsake thee feare not neither be dismaid And Moses wrote this Law and gave it unto the Priests the sonnes of Levi which bare the Arke of the covenant of Iehovah and unto all the Elders of Israel And Moses commanded them saying at the end of seven yeeres in the solemnity of the yeere of release in the feast of Boothes When all Israel is come to appeare before Iehovah thy God in the place which he shall chuse thou shalt reade this Law before all Israel in their eares Gather together the people men and women and children and thy stranger that is within thy gates that they may heare and that they may learne and may feare Iehovah your God and observe to doe all the words of this Law And that their sonnes which have not knowne may heare and learne to feare Iehovah your God all the daies that yee shall live on the land whither ye are going over Iordan to possesse it And Iehovah said unto Moses Behold thy daies approach to die call Iosua and present your selves in the Tent of the congregation that I may give him a charge And Moses and Iosua went and presented themselves in the Tent of the congregation And Iehovah appeared in the Tent in a pillar of a cloud the pillar of the cloud stood over the doore of the Tent. And Iehovah said unto Moses Behold thou liest downe with thy fathers and this people will rise up and goe a whoring after the gods of the strangers of the land whither they are going in to be amongst them and will forsake mee and breake my covenant which I have stricken with them And mine anger shall be kindled against them in that day and I will forsake them and will hide my face from them and they shall be devoured and many evils and distresses shall finde them and they will say in that day have not these evils found us because our God is not amongst us And I hiding will hide my face in that day for all the evils which they shall have done in that they are turned unto other gods And now write ye
Simeon with Reuben in the former blessing thus Let Reuben live and not die and let Simeon be many in number the voice when he praieth as the Chaldee translateth Receive O Lord the praier of Iudah when hee goeth forth to warre This blessing is to bee compared with Iakobs who likeneth Iudah to a Lions whelpe gone up from the prey c. Gen. 49. 9. and it had accomplishment in David who was of Iudah and a fighter of the Lords battels in which hee often praied as his Psalmes testifie Likewise in Abijah and the Iewes against Israel 2 Chron. 13. 14 18. in Asa warring against the Ethiopians 2 Chron. 14. 11 12 13. in Iehosaphat fighting against the Ammonites 2 Chron. 20. 5 6 18. in Ezekias against the Assyrians 2 Chron. 32. 20 21 22. and others But chiefly in Christ the Lion of the tribe of Iudah Revel 5. 5. him God did heare alwaies Ioh. 11. 42. bring thou him the Chaldee addeth in peace and Thargum Ionathan addeth from the battell in peace This had accomplishment as otherwise so in Davids returne to his people and kingdome 2 Sam. 19. 11 15. and Christs returne unto Israel whereof see Rom. 11. 26 31. be enough for him when he fighteth as God taught Davids hands to warre and his fingers to fight Psalme 144. 1. and girded him with strength to battell 2 Sam. 22. 35 40. The Greek translateth judge for him the Chald. execute vengeance for him on them that hate him So in Gen. 49. 8. thine hand Iudah shall bee in the necke of thine enemies be thou for by his owne strength no man shall prevaile 1 Sam. 2. 9. Therefore David often acknowledged God to be his helper Psal. 28. 7. and 40. 17. and 54. 4. and 63. 7. and 118. 7. c. Vers. 8. of Levi or unto Levi that is the tribe or posterity of Levi as in Thargum Ionathan it is said And Moses the Prophet blessed the tribe of Levi and said thy Thummim and thy Vrim by interpretation thy perfections and thy Lights these were mysteries put into the high Priests brest-plate whereof see the Annotations on Exod. 28. 30. so they signifie here the graces and office of the Priesthood which was committed to Aaron and his seed till Christ came who had the Priest-hood for ever after a more excellent order Heb. 6. 20. And the speech here may bee directed unto God who gave these mysteries to the Priest and so the Chald. explaineth it Thummim Vrim thou didst put upon the man that was found holy before thee and Sol. Iarchi saith Hee speaketh as to the Majestie of God Or it may be spoken to the tribe of Levi who had the Vrim and Thummim among them but appropriate to one maÌ„ only who was the high Priest a figure of Christ. with the man understand be with the man or to the man that is they belong to him with him they are and so let them remaine thy gracious saint thy mercifull pious or holy one or of thy holy one which title is given to God himselfe Ier. 3. 12. to Christ Psal. 16. 10. with Act. 13. 35 36 37. and to all godly men Psal. 149. 5. And here referring it to Aaron or to Christ the man thy holy one may meane one thing thy holy man as a man a Prince in Exod. 2. 14. or if wee read it the man of thine holy one it is meant the man of God and in Psal. 106. 16. Aaron is called the Saint of the LORD temptedst or triedst This word is sometime spoken of God as hee tempted Abraham Gen. 22. 1. and the Israelites in the wildernesse Deut. 8. 2 15 16. Sometime of men who are said to have tempted God and Christ Exod. 17. 2. 1 Cor. 10. 9. in Massah or in the temptation a place so called because there Israel tempted God Exod. 17. 7. or with temptation and so it is no propet name contendedst or striveâ—st pleadedst this also is sometime spoken of God whose contending with men is the blaming and punishing of them Esay 49. 25. Iob 10. 2. Ier. 2. 9. sometime of mens contending as Israel did with the Lord at the waters of Meribah or of Contention Numb 20. 13. By reason of this diversuse of these words the understanding of this blessing is also divers thus Thy Thummim and thy Vrim O God be with the man thy gracious Saint Aaron and his seed whom thou temptedst with tentation contendedst with him for his sinne at the waters of Meribah Num. 20. 12 13. Or thy Thummim and thy Vrim O Levi bee with Aaron and his seed the man of thy gracious God whom thou with the other Israelites temptedst in Massah c. Exod. 17. 2. Numb 20. Or thus Thy Thummim and thy Vrim O Levi is with or â—e longs unto the man thy gracious Saint Christ Iesus whom thou temptedst in Massah c. 1 Cor. 10. 9. In this last sense the weaknesse of the Leviticall Priesthood is implied which kept not Vrim and Thummim but lost them at the captivity of Babylon Ezra 2. 63. and it is not knowne that they ever had them more untill by Christ our High Priest after the order of Melchisedek they were restored by the Light and Truth of the Gospell The Chaldee interpreteth it in Aarons or Levies praise Thummim and Vrim thou didst put upon the man or cloathedst with them the man that was found holy before thee whom thou tem ptedst with tentation and hee was perfect thou provedst him at the waters of contention and hee was found faithfull This may seeme not well to accord with the history in Num. 20. touching Aarons person yet the Hebrews as Sol. Iarchi on this place say of the Levites that they murmured not with the other murmurers And of Levi God saith by his Prophet My covenant was with him life and peace and I gave them to him for the feare where with he feared mee c. Mal. 2. 5. And againe They kept his testimonies and the ordinance that hee gave them Psal. 99. 7. The Greeke translateth And of Levi hee said Give yee Levi his Manifest-ones and his Truth that is his Vrim and his Thummim to the holy man whom they tempted in tentation they reviled him at the water of Contradiction This interpretation may well bee applied unto Christ also as before is shewed Vers. 9. who saith or who said of his or unto his father c. I respect him not I see not or looke not upon him The Greeke translateth That saith to his father and to his mother I have not seene or I respect not thee This is meant either of the Priests continuall duty who by the Law if his father mother brother or child did die hee might not mourne for them but carry himselfe as if hee did not respect know or care for them as is said of the High Priest that was anointed and cloathed with the ornaments and had Vrim and Thummim upon his heart for his father or for
silver Psalme 119. 72. yet the doctrine of faith and ordinances of the Gospell with the graces accompanying them here promised are much more excellent and glorious 2 Corinthians 3. 7. 11. Vers. 12. While the King Here the Church speaketh of the fruits and effects of Christs former graces how in her and from her so adorned by her beloved the odour of the spirit of God in her flowed forth and spred abroad to the delight of her selfe and others By the King is meant Christ as in verse 4. by his round table which the Greeke translateth his sitting downe which was wont to be in a round or as in a ring 1 Samuel 16. 11. may bee understood the spirituall banquet of Christ with his Church feeding her with his word and graces as the table of the Lord in Malachy 1. 12. and 1 Corinth 10. 21. signifie the communion betweene him and his people as doth also the supping one with another Revelat. 3. 20. The Spikenard is one of the pleasant fruits in the garden of the Church Song 4. 13. 14. but here it seemeth to be the oyle or ointment made of Spikenard which is very precious which they used to poure out and anoint men with such as Mary anointed our Lord Iesus with as hee sate at table with his friends and the house was filled with the smell or odour of the ointment Iohn 12. 1. 2. 3. Spiritually it signifieth the sweet smelling fruits of repentance faith love prayer thanksgiving c. which the Church sheweth forth by the communion of Christ with her and in speciall of mortification and communion with Christs death buriall and resurrection Romanes 6. 3. 4. 5. c. as that which Marie did unto Christ was to anoint his body to the burying Marke 14. 8. Iohn 12. 7. Vers. 13. A bundle or A bagge of myrrh by myrrh is meant the sweet gumme that issueth from the myrrh tree which is gathered and bound up in bagges it was the first of the chiefe spices whereof the holy anointing oyle in the Sanctuary was made Exodus 30. 23. and that holy ointment figured the gâ—aces of the Spirit poured out upon Christ and by him upon his Church Esay 61. 1. Psalme 45. 8. 1 Iohn 2. 20. See the annotations on Exodus 30. 26. With myrrh and aloes the dead body of our Lord Iesus was imbalmed Iohn 19. 39. and with it the wisemen honoured him at his birth Matt. 2. Hereby the Church professeth her spirituall comfort which shee had in Christ taking our humanity filled with the Spirit of God without measure dying for her sinnes and rising againe for her justification the feeling whereof is as a sweet odour unto the beleeving heart A bundle or bagge is for to keepe safe things that are of worth as The Joule of my Lord shall be bound in the bundle of life with Iehovah thy God 1 Samuel 25. 29. So by this bag of myrrh shee signifieth her care to injoy and possesse the benefits of Christ and of his death to the remission of her sinnes which for his sake are all cast into the depths of the sea Mic. 7. 19. which otherwise without him should bee sealed up in a bag and reserved against her for punishment Iob. 14. 17. my welbeloved that is Christ whom she thus calleth not because she loved him but he loved her and gave himselfe to bee the propitiation for her sinnes whereupon she againe loveth him because hee loved her first 1 Iohn 4. 10. 19. So shee glorieth not in her owne righteousnesse but in that which her beloved is unto her who of God is made unto her wisedome and righteousnesse and sanctification and redemption 1 Cor. 1. 30. Welbeloved in Hebrew Dod is written with the same letters that David whose name also signified Beloved hee was a figure of Christ and his father after the flesh Romanes 1. 3. and Christ is often called David as in Ier. 30. 9. Ezek. 34. 23. and 37. 24. Hos. 3. 5. unto mee A speech of faith applying the promises and graces of Christ unto her owne soule as the Apostle also teacheth by his owne example Gal. 2. 19. 20. he shall lye all night or he shall lodge shall abide The night usually signifieth the time of darknesse and affliction wherefore shee meaneth that Christ with his consolations should bee her continuall joy and comfort whom shee would hold fast by faith against all tentations and troubles of this present life and solace her selfe in him betwixt my brests dwelling in my heart by faith Ephes. 3. 17. The brests signifie also the ministery of the Church feeding the Saints with the sincere milke of the word that they may grow thereby 1 Peter 2. 2. whereupon the Prophet saith Rejoyce yee with Ierusalem c. that ye may sucke and be satisfied with the brests of her consolations that yee may milke out and be delighted with the abundance of her glory Esay 66. 10. 11. Vers. 14. A cluster of Cypres or of Camphire which is a sweet gumme but Cypres is a tree whose fruit groweth in clusters and is also sweet The Hebrew name Copher from which Caphura or Camphire as also the Cypres tree seemeth to bee derived usually signifieth Atenement Propitiation or Redemption according to which interpretation the holy Ghost here may have reference to the worke and fruit of Christs death whereby he became a cluster of redemption unto his Church being a propitiation for the sinnes of the whole world 1 Iohn 2. 2. the sweetnesse whereof is resembled by a cluster which is of many berries compact together of the sweet Cypres for that his blood cleanseth us from all sinne 1 Iohn 1. 7. and is accompanied with all other graces Engeds the name of a place in the land of Cannan which fell to the tribe of Iudah and being neere the sea and watered with springs was a fruitfull soile for gardens and vineyards Iosua 15. 62. Ezek. 47. 10. it was called also Hazazon Tamar 2 Chr. 20. 2. where the enemies comming against Ichosaphat hee prayed unto God and was delivered Which victory may also be respected here as a figure of the victories which the Church obtaineth by faith in Christ. Vers. 15. thou art faire Christ here speaketh to his Church commending her beauty which she hath by his sanctification and cleansing with the washing of the water by the word Ephes. 5. 26. 27. as also by her constitution and order as mount Zion was beautifull for situation Psalm 48. 2. Of Tyrus a city of merchandise it is said Thy builders have perfected thy beauty Ezek. 27. 4. and of her Ancients wisemen mariners merchants men of warre c. it is likewise said they have made thy beauty perfect Ezekiel 27. 9. 10. 11. and in Ezek. 28. 7. he mentioneth the beauty of wisedome So the city and Church of God being builded by the doctrine of the Gospell furnished with men of gifts and graces and endued with wisedome from on high is truly faire and beautifull