17. c. But sorrow for the dead must be moderate in Gods people as having hope of the resurrection 2 Thes. 4. 13. 14. and weepe in the Hebrew hath one little letter extraordinary noted also in the margine of the Hebrew bibles whereby as the Iewes thinke is signified that Abrahams mourning was not excessive but with moderation The Hebrew Doctors say that afterwards in Israel a man was bound by the law in Lev. 21. 2. 3. to mourne for his mother and for his father his son and his daughter and his brother and his sister by the fathers side And by the Rabbines a man was to mourne for his wife that he had maried and so the woman for her husband to mourne also for brother and sister by the mothers side Maimony in Misneh tom 4. treat of Mourning ch 2. S. 1. Vers. 3. from before or from the face of his dead where in likelihood he had sitten a while on the earth as was the manner of mourners to doe Iob 2. 12. 13. Esa. 47. 1. sons of Cheth that is the Chethites or Hittites the people which came of Cheth the son of Canaan Gen. 10. 15. Vers. 4. asojourner or forreiner properly it signifieth one that dwelleth in a strange country and hath no possession of his owne there And as Abraham so David acknowledgeth this of himselfe his people with God 1 Chr. 29. 15. Psal. 39. 13. and the law taught them so much Leviticus 25. 23. and the Gospell teacheth us the same for our estate on earth 1 Peter 2. 11. and commendeth to us the faith of these fathers that did so professe themselves to be strangers and forreiners in the land thereby declaring plainely that they sought a better country even an heavenly where God hath prepared for them a citie Hebr. 11. 13. 14. 16. a burying place or grave sepulcher in Hebrew Keber from which the Germaine grab and our English grave are derived Abraham having sojourned 60. yeeres in these lands never purchased foot of inheritance Act. 7. 5. till now for his dead not for any though it is likely sundry had dyed in his house within this time but for Sarah his wife As the former shewed his faith abiding there as in a strange Countrey Heb. 11. 9. so this purchase of a grave sheweth the like not onely for the generall resurrection of the dead but for the speciall possession of this promised land for which cause Iaakob also would be brought out of Egypt to bee buried here Gen. 47. 29. 30. and Ioseph by like faith gave commandement of his bones Gen. 50. 24. 25. Heb. 11. 22. For a Sepulchre of ones owne was a signe of right and firme possession Esay 25. 16. out of my sight or from before me so verse 8. Death so defaceth all earthly things that the most lovely are by it made loathsome for Sarah had beene the desire of his eyes Ezek. 24. 16. but now hee cannot suffer her in his sight And the living doe burie their dead that according to the sentence of God man may returne to his earth and dust Gen. 3. 19. and be sowne as seed in the ground till the resurrection 1 Cor. 15. 35. 36. c. where they rest in their graves as in their beds till their change come Esa. 57. 2. Iob 14. 14. Vers. 6. a Prince of God that is a mighty prince an holy ruler preferred and advanced of God So Abimelech acknowledged that God was with him Gen. 21. 22. Things that excell are said to be of God as Mountaines of God Psal. 36. 7. Cedars of God Psal. 80. 11. wrastlings of God Gen. 30. 5. and many the like The Greeke here translateth a King of God the Chaldee a prince before the Lord. A like speech is used of the Priests called Princes of God 1 Chron. 24. 5. the choise that is the best the fayrest as the Chaldee explaineth it because men use to chose the best things And choise is put for chosen as glory of grace and riches of grace Ephes. 1. 6. 7. for glorious and rich grace the promise of the spirit Gal. 3. 14. for the promised spirit and many the like with-hold or close-up forbid either by word or deed Vers 7. bowed downe did obeysance in signe of reverence and thankfulnesse so verse 12. Sometime they that bowed would say they did so as professing their thankfulnesse 2 Sam. 16. 4. Vers. 8. your mind or your will Hebrew with your soule which word is often used for the mind or will of any Psal. 27. 12. and 41. 3. and 105. 22. The Greeke translateth if ye have in your soule the Chaldee if it bee the pleasure of your soule to bury that is that I should bury an usuall phrase where the person is not expressed but easily understood see Gen. 6. 19. and 19. 20. and 47. 29. Vers. 9. of Macpelah which is by interpretation the cave of doublenesse as the Chaldee hath and so the Greeke also translateth it the double cave but it appeareth by verse 17. 19. to be the name of the place full money Hebrew full silver that is for as much money as it is worth silver is named for all money and full for full weight as appeareth verse 16. A like speech is used in used in 1 Chron. 21. 24. for full silver which another Prophet saith for the price that is the worth of it 2 Sam. 24. 24. Vers. 10. sitting there present among them or dwelling as the word often signifieth in the eares that is in the audience or hearing as the Greeke explaineth it So vers 13. and 16. went in meaning the citizens who are described by going in as in Gen. 34. 24. by going out which two are often joyned together to goe in and out for to converse trade c. see Ier. 17. 19. 20. 25. 22. 4. Vers. 11. in the eies that is in the fight or presence or before as the Greeke translateth it so verse 18. sonnes of my people which the Greeke turneth my citizens an usuall east country phrase so in Luke 19. 14. his citizens is turned in the Syriake the sons of his citie Bargains passed thus publikely in the city gates for more testimony and assurance as was used also in other cases Ruth 4. 1. 4. 9. 11. Ver. 13. if thou that is wilt give it or if thou be he whom I speak of as the Greeke translateth seeing thou art with me that is present Such imperfect speeches are often used where other fit words are to be understood as the scripture it selfe sometime manifesteth as behold the oxen 2 Sam. 24. 22. which an other Prophet relating saith behold I give the oxen 1 Chron. 21. 23. See also before Gen. 11. 4. and 13. 9. and after here in the 15. ver money Hebrew silver that is the price of the field Vers. 15. shekels or as we may call them shillings the Greeke translateth them didrachmes w ch word is used Mat. 17. 24. what the shekel weighed see noted on
reached but to the Iubilee so sometime it is but during life as 1 Sam. 1. 22. Thus by all meanes God provided to keepe men out of bondage as he had brought them out of Egyptian servitude to be his servants Levit. 25. 42. Nehem. 5. 8. And the Apostle saith If thou canst be made free use it rather 1 Cor. 7. 21. Especially God taught them hereby to labour for the Libertie which Christ at his Iubilee should bring unto them Ioh. 8. 32. 34. 36. and not to be the servants of men 1 Cor. 7. 23. And by this outward state of servants led them from the bondage of the Law at mount Sina to the freedome of the Gospell at mount Sion Galat. 4. 24. 25. 26. c. For the aule through the eare signified the sharpe iron precepts which men were bound to obey in their going out and comming in their whole administration till either the death of the master or the Iubilee did release them So the Apostle saith The Law hath dominion over a man as long as he liveth c. When wee were in the flesh the passions of sinnes which were by the Law wrought effectually in our members to bring forth fruit unto death but now we are delivered from the Law that being dead wherein we were held that we should serve in ne ãâ¦ã of the spirit and not in oldnesse of the letter Romans 7. 1. 5. 6. Vers. 7. sell his daughter which the Hebrew canons say hee might not doe but while shee was a girle under the age and state of mariage not after neither might he sell her but for extreme povertie when he had nothing left of goods moveable or unmoveable unto the cloathes on his backe Maimony treat of Servants chap. 4. Sect. 1. 2. An example hereof was among the poore Iewes returned our of Babylon Nehem. 5. 1. 5. 8. maid-servant or hand maid see Gen. 16. 1. This servitude by the Law must bee but till the seventh yeere as was before for men-servants whom the Magistrates sold or till the Iubilee if it fell out before Deut 15. 12. Levit. 25. 40. or by the Hebrew canons till the death of her master as the servants that is as slaves basely and with dishonour for the Hebrew men and women might not be made to serve as servants but as hired persons and sojourners Levit. 25. 39. 40. Although therefore this by some is referred to the former law of men-servants in verse 2. 3. c. yet the Greeke translation changeth the gender and so understandeth it of bond-women or slaves And the Iew Doctors referre it to that which followeth in verse 26. 27. that an Hebrew handmaid goeth not out for losse of limme as of eye tooth c. but must receive satisfaction for such hurts as any other of Israel according to the Law in verse 24. Maimony treat of Servants chap. 4. Sect. 6. Vers. 8. evill that is displeasing as the Greeke also translateth it that he doe not betroth her unto himselfe oâto his sonne verse 9. Or who hath betrothed her to himselfe for the Hebrew hath both readings the first in the line the latter in the margine And the writing differeth in the eye * ãâã ãâã ãâã ãâã ãâã lo not and to to himselfe but hath no difference in the eare so Moses hearing it of God did by his spirit write both and the margine is that which in the Hebrew is noted to be read The Hebrew Doctors in Thalmud Bab. in Nedarim chap. 4. fol. 37. b. say The words read and not written and written and not read were the tradition of Moses from mount Sinai that is as the Hebrew scholion on that place noteth so Moses received in Sinai and delivered to Israel The Chaldee version in this and other the like places translateth according to the margin an evident proofe that these divers readings were not added by the Masorites as some thinke seeing the Masorites were not so ancient The Greeke copies here varie some having hath betrothed her to him othersome hath not betrothed and so Theâlotio and Symmachus also translated hath not betrothed The meaning seemeth to bee if he take dislike of her either before or after shee is betrothed By the Iewes canons An Hebrew maid might not be sold but unto one who either himselfe or his sonne might betroth her when she was mariageable As a man might not sell his daughter to his sonne because she was not meet for her master who was her brother nor for her masters sonns because shee was his fathers sister Maimony treat of Servants chap. 4. Sect. 11. shall he let her or cause her to be redeemed the Greeke translateth he shall redeeme her The Hebrewes say If her master have bethrothed her to him-selfe or to his sonne she is as other betrothed women and goeth not out but by the death of her husband or by bill and the commandement to betroth is before the commandement to redeeme If her master dye his sonne cannot betroth her to himselfe because she goeth out free by her masters death Maimony treat of Servants chap. 4. Sect. 7. 8. to a strange people that is to any stranger the Chaldee interprets it to another man And Maimony in the foresaid place Sect. 10. saith he may not sell her nor give her to another man whether he be one farre off or neere and if he either sell or give her it is nothing that he doth unfaithfully transgressed or dealt deceitfully and treacherously failing of that which was expected at his hands The Chaldee translateth he hath ruled over her Vers. 9. of daughters which the Chaldee explaineth of the daughters of Israel as is right and custome to be done with all other maids which are not servants This may be understood of giving a a dowrie as Exod. 22. 16. 17. and all other priviledges of a free woman Vers. 10. take him this the Greeke interpreteth take to himselfe though it may imply both the father and the sonne forespoken of her mariage dutie the due benevolence betweene man and wife such as the Apostle speaketh of 1 Cor. 7. 3. and so the Greek translateth it conversation or companying together the Hebrew Doctors also explain it from the phrase in Gen. 19. 31. to goe in unto her after the way of all the earth Vnto these three the Hebrewes adde seven moe their words are When a man marieth a wife whether she be a virein or otherwise be she great or small a daughter of Israel or a proselyte he oweth unto her ten things and she oweth foure Of the ten three are in the Law her food her rayment and her mariage duty that is to goe in unto her after the manner of all the earth And seven are by the doctrine of the Scribes The first is the principall of the dowrie which for a maid was fiftie shekels as is noted on Exod. 22. 17 and the other are called conditions of the dowrie and they are these to heale her
for these verse 10. 11. Vers. 3. not beene to any man which the Greeke explaineth not given to or not bestowed on a man meaning which hath had no husband For such as had husbands were to be buried and mourned for by them as Abraham mourned for Sarah Genes 23. 2. These sixe Father and Mother and Sonne and Daughter and Brother and Sister that hath had no husband are againe mentioned in Ezek. 44. 25. c. that for them the Priests might be defiled and after their cleansing and dayes appointed to bring their Sin offring And it seemeth they were to doe the like for their wives because Ezekiel the Priest was commanded as an extraordinary case not to mourne for his wife when sheedied Ezek. 24. 16. 17. 18. So the Hebrew canons say Every Priest that is defiled for the dead except for those sixe dead which are expressed in the Law or for his wife if it bee proved by witnesses he is to be beaten Leviticus 21. 1. And whether hee touch the dead or come into the tent or beare him and whether it bee the dead person himselfe or any other uncleannesse about him and so if a Priest touch a grave he is to be beaten And every Priest that commeth within foure cubits of the dead is to be chastised with stripes Maimony treat of Mourning chap. 1. sect 1. 2. 13. he shall defile him-selfe in Greek they shall be defiled meaning all and every of the Priests This is understood not as a permission but a dutie for them to bury and mourne for these their neere kin The Hebrewes say Very weighty is the charge of mourning for even the Priest is driven to be uncleane for his neere-kinne must busie himselfe about them and mourne for them Leviiicus 21. 2. It is a commandement so that if hee would not be defiled they are to cause him to bee defiled against his will So for his wife but this is not but by the doctrine of the Scribes because she hath no heire but him c. And he is to be defiled for his maried wife onely but not for a betrothed wife Likewise for others which are not to be mourned for as such as are put to death by the Synedrion or Magistrates and such as are Apostate from the wayes of the Church and untimely births and such as wittingly kill themselves the Priest is not to defile himself for them And how long is he commanded to defile himselfe for his neere-kinred Vntill the cover of the grave be closed upon them for after that they are as all other dead persons that if a Priest be defiled he is to be beaten Maimony treat of Mourning chap. 2. sect 6. 7. 8. Vers. 4. being a chiefe-man or for a chief-man that is for any other of his house or out of his house save for those before specified So Chazkuni citeth this as a common exposition of this place A common Priest shall not defile himselfe for a chiefe man among his peoples be he the high Priest among his people Although I permit thee to defile thy selfe for thy neere-kinne thou shalt not defile thy selfe for the high Priest who is not of thy neere-kinne The Hebrew Baal signifieth a Lord Master or chiefe man Iudg. 9. 51. Esa. 60. 8. and so the Chaldee translateth it here Rabba that is a master or chiefe-man but the Greek expoundeth it Suddenly as if it were written Bahal Baal also signifieth an husband Exod. 21. 3. 22. which interpretation some keepe in this place Vers. 5. not make or not shave as the Greeke translateth Hebr. not balde baldnesse meaning any way either by shaving or pulling off the hayre or otherwise and the Greeke addeth for the dead which is here intended as is expressed in Deut. 14. 1. And that not the Gentiles onely but the Israelites also were wont to make themselves bald in mourning for the dead appeareth by Ier. 16. 6. Ezek. 7. 18. Amos 8. 10. Also the idolatrous priests of the Gentiles are reported to use these ceremonies for their dead as in the apocâiphall writings Baruch 6. 31. 32. it is said And the Priests sit in their Temples having their clothes rent and their heads and beards shaven and nothing upon their heads they roare and cry before their gods as men doe at the feast when one is dead the corner that is any of the corners this was the manner of Idolaters and is forbidden not the Priests onely but all Israelites see the annotations on Leviticus 19. 27. cut any cutting or make any incision a thing forbidden the people also Levit. 19. 28. Deuter. 14. 1. So God would have them in their mourning for the dead not to be immoderate as men which have no hope 1 Thes. 4. 13. nor to imitate the heathenish customes which were idolatrous see the notes on Levit. 19. 28. and Deut. 14. 1. Vers. 6. Fire-offrings in Groeke sacrifices in Chaldee offrings which were burnt in fire unto God As all the people were forbidden the fore-said superstitions because they were holy Gods peculiar-treasure above all peoples Deuter. 14. 2. so the Priests in speciall because they were to be holier then other men in respect of their ministration unto God Therefore the high Priest who came yet neerer unto God is forbidden to mourne for such as common Priests might mourne for Levit. 21. 10. 11. the bread or the food which the Greeke interpreteth the gifts the Chaldee the offring See Levit. 3. 11. shall be holinesse that is men of holinesse which the Greeke and Chaldee translate holy-ones Vers. 7. a wife that is an whore This is the second law concerning the Priests holinesse that as they should not defile themselves by the dead so neither by the living The whore called in Hebrew Zoâââ is by the Hebrewes said to be she that is not a danghter of Israel or a daughter of Israel that hath lien with a man unto whom it is not lawfull for her to be maried such as are forbidden in Levit. 18. or that hath lien with a prophane man though she may be maried unto him Whosoever hath lien with a man that hath made her a whore whether by constraint or willingly whether presumptuously or ignorantly after he hath uncovered her nakednesse she is unlawfull by the name of an whore âor a Priest to marie her Any woman of whom her husband hath beene jealous and the thing was bidden and she hath not drunke of the bitter waters Numb 5. it is unlawfull for a Priest to marie her because she is a suspected whore Maimony in Issureibiah chap. 18. sect 1. 6. â2 or profane Hebr. and prophane or prophaned whereby seemeth not to be meant a common harlot or one that hath defiled her body for that was forbidden before under the name of an whore but as a Priests daughter by her whoredome is said to prophane her father verse 9. so children might againe bee prophaned by their fathers and made unfit for to be maried unto Priests And
this respecteth Gods spirituall worship Though it may also be meant on Gods part as are the former branches and respect the promises made in v. 13. and 14. Vers. 22. the house of God that is a place of Gods worship as the Chaldee expoundeth whereupon I will serve before the Lord. This Iakob after performed when he built there an altar Gen 35. 7. And this respected Gods outward service tithing give that is surely give the tenth A signe also of homage and subjection unto God which therefore was given to the priests of the Lord see Gen. 14. 20. and the law for tithes in Lev. 27. Numb 18. Deut. 14. 22. 23. c. CHAP. XXIX 1 Iakob commeth to the well of Charan 9 He taketh acquaintance of Rachel 13 Laban entertaineth him 18 Iakob covenanteth for Rachel to be his wife 23 Laban deceiveth him with Leah 28 He marieth also Rachel and served for her seven yeeres more 32 Leah beareth Reuben 33 Simeon 34 Levi 35 Iudah ANd Iakob lifted up his feet and went to the land of the sons of the East And he saw and behold a well in the field and loe there were three flocks of sheepe lying by it for out of that well they watered the flocks and a great stone was upon the wels mouth And thither were al the flocks gathered and they rolled the stone from the wells mouth and watered the sheepe and they put the stone againe upon the wells mouth in his place And Iakob said unto them my brethren whence bee yee and they sayd of Charan are wee And hee said unto them Know ye Laban the sonne of Nachor and they said wee know him And hee said to them Is there peace to him and they sayd Peace and behold Rachel his daughter is comming with the sheepe And hee sayd loe yet the day is great it is not time that the cattel should be gathered together water ye the sheepe and goe feed And they said we cannot untill all the flocks be gathered together and they roll the stone frm the wells mouth then water we the sheepe He yet was speaking with them and Rachel came with the sheep which were her fathers for she fed them And it was when Iakob saw Rachel the daughter of Laban his mothers brother and the sheepe of Laban his mothers brother that Iakob went neere and rolled the stone from the wells mouth and watered the sheep of Laban his mothers brother And Iakob kissed Rachel and lifted up his voice and wept And Iakob told Rachel that he was her fathers brother and that he was Rebekahs son and shee ran and told her father And it was when Laban heard the tidings of Iakob his sisters sonne that he ran to meet him and imbraced him kissed him broght him in to his house and he told Laban all these words And Laban sayd unto him Surely thou art my bone and my flesh and he abode with him a moneth of dayes And Laban said unto Iakob Because thou art my brother shouldest thou therefore serve me for nought tell me what shall thy wages be And Laban had two daughters the name of the elder was Leah and the name of the yonger Rachel And the eyes of Leah were tender and Rachel was faire in forme and faire in countenance And Iakob loved Rachel and said I will serve thee seven yeeres for Rachel thy yonger daughter And Laban said It is better that I give her to thee then that I should give her to another man abide thou with me And Iakob served for Rachel seven yeres and they were in his eyes as a few daies because he loved her And Iakob said unto Laban Give mee my wife for my dayes are fulfilled that I may goe in unto her And Laban gathered-together all the men of the place and made a banquet And it was in the evening that he took Leah his daughter and brought her in unto him and he went in unto her And Laban gave to her Zilpah his handmaid for a handmaid to Leah his daughter And it was in the morning that loe it was Leah and he said unto Laban what is this thou hast done unto me Did not I serve with thee for Rachel and wherefore hast thou beguiled me And Laban said It may not be so done in our place to give the younger before the first-borne Fulfill thou the seven of this and there shall be given unto thee this also for the service which thou shalt serve with me yet seven other yeeres And Iakob did so and fulfied the seven of this and he gave unto him Rachel his daughter for a wife unto him And Laban gave to Rachel his daughter Bilhah his handmaid for a handmaid to her And he went in also unto Rachel and he loved also Rachel more then Leah and served with him yet seven other yeeres And Iehovah saw that Leah was hated and he opened her wombe and Rachel was barren And Leah conceived and bare a son and she called his name Reuben for she said for Iehovah hath seene my affliction for now my husband will loue me And she conceived againe and bare a sonne and shee said because Iehovah hath heard that I was hated he hath therfore given me this also and she called his name Simeon And she conceived againe and bare a son and said now this time my husband will be joyned unto me because I have borne unto him three sons therefore she called his name Levi. And she conceived againe and bare a son and she said this time I will confesse Iehovah therefore she called his name Iudah and she stayed from bearing Annotations LIfted up that is went lightly and cheerfully on his long journey being comforted by the vision and oracle of God received at Bethel See a much like phrase in Psal. 74. 3. sonnes of the East that is the easterne people in Mesopotamia which lay eastward from Canaan So in Iob 1. 3. The Greeke omitteth the word sonnes and translateth the east countries From the east God had raised up Abraham the man of righteousnesse Esay 41. 2. Gen. 12. 1. thither now Iakob his nephew fleeth there to serve for a wife Hos. 12. 12. wherein the mystery of Christ and his Church was figured Eph. 5. 32. 2 Cor. 11. 2. Vers. 2. a well at a well in the field Abrahams servant met with Rebekah Isaaks wife Gen. 24. 11. 15. So here Iakob meeteth with Rachel his wife A much like thing befell unto Moses Exod. 2. 15. 16. 21. And Christ sitting on Iakobs Well in Samaria preached there of the living waters of his Gospell and spirit which who so drinketh they shall bee in him a well of water springing up into everlasting life Iohn 4. 6. 14. and 7. 38. 39. lying This the Gr. translateth resting The two works of shepherds to their flockes are feeding and causing them to lye downe or to rest both which Christ performeth to his people Song 1. 6. Ezek. 34. 15. Psal. 23. 1. 2. Vers. 3.
halosin by Aquila an ancient interpreter So that the eating of such that is the communion with them is by this law forbidden such flesh was to be cast unto the dogge Exodus 22. 31. home borne the naturall Israelite or a stranger of the Proselytes as the Greeke translateth that is heathens converted to the faith the Church of Israel For if they were not joyned Proselytes the strangers in Israel might eat these things as Moses sheweth in Deuteronomie 14. 21. saying of the dead thing or carkasse thou shalt give it unto the stranger that is in thy gates which the Chaldee there expoundeth the uncircumcised inhabitant that hee may eat it For the scripture mentioneth three sorts of strangers open Idolaters which might not dwell in the land of Israel others that practised not Idolatrie but yeelded to some chiefe grounds of true religion and such might dwell in the gates or cities of Israel and the third sort converts or proselytes which were bound to all the Law as the Iewes themselves and such are spoken of throughout this chapter Of all these three sorts see the annotations on Exodus 12. 43. 45. 48. his flesh or as the Greeke translateth his body which supply is here added from the next verse where Moses expresseth it the evening the end of the day and beginning of a new This washing and bathing figured a renewing by repentance and faith in Christ to remission of sinnes with sanctification by the spirit 1 Cor. 6. 11. Rev. 1. 5. Heb. 10. 22. See the notes on Levit. 15. Vers. 16. his flesh his body with water saith the Grecke version so Paul speaketh of our bodies washed with pure water Heb. 10. 22. It figured their cleansing by repentance as Iohn said I baptise you with water unto repentance Matth. 3. 11. his iniquitie that is his guiltinesse and his punishment See the notes on Gen. 19. 15. CHAP. XVIII 1 God forbiddeth his people to doe after the manner of the beathens 6 Unlawfull mariages and copulations with neere kindred 19 Other unlawfull lusts 21 Idolatrie 23 and beastlinesse 24 wherewith the Canaanites were defiled and for which the land should spew them out 26 By whose example Israel is warned to keepe Gods statutes and judgments lest the like evils came upon them also ANd Iehovah spake unto Moses saying Speake unto the sonnes of Israel and say unto them I am Iehovah your God After the doing of the land of Egypt wherein ye dwelt shall ye not doe and after the doing of the land of Canaan whither I bring you shall yee not doe and in their statutes ye shall not walke My judgements shall ye doe and my statutes shall yee keepe to walke in them I am Iehovah your God And ye shall keepe my statutes and my judgments which a man shall doe and shall live by them I am Iehovah None of you shall approach unto any neere-kinne of his flesh to uncover their nakednesse I am Iehovah The nakednesse of thy father and the nakednesse of thy mother shalt thou not uncover she is thy mother thou shalt not uncover her nakednesse The nakednesse of thy fathers wife shalt thou not uncover it is thy fathers nakednes The nakednesse of thy sister the daughter of thy father or the daughter of thy mother whether she be borne at home or borne abroad thou shalt not uncover their nakednesse The nakednesse of thy sonnes daughter or of thy daughters daughter thou shalt not uncover their nakednes for they are thy nakednesse The nakednes of thy fathers wives daughter begotten of thy father she is thy sister thou shalt not uncover her nakednes The nakednesse of thy fathers sister thou shalt not uncover she is thy fathers neere-kinne The nakednesse of thy mothers sister thou shalt not uncover for shee is thy mothers neere-kinne The nakednes of thy fathers brother thou shalt not uncover unto his wife thou shalt not approch she is thine aunt The nakednes of thy daughter-in-law thou shalt not uncover shee is thy sonnes wife thou shalt not uncover her nakednes The nakednes of thy brothers wife thou shalt not uncover it is thy brothers nakednes The nakednes of a woman and of her daughter thou shalt not uncover her sonnes daughter or her daughters daughter thou shalt not take to uncover her nakednes they are neere-kinne it is wickednes And a woman unto her sister thou shalt not take to vexe her to uncover her nakednes upon her in her life And unto a woman in the separation of her uncleannes thou shalt not approach to uncover her nakednes And unto thy neighbours wife thou shalt not give thy copulation for seed to defile thy selfe with her And of thy seed shalt thou not give to cause-to-passe-through the fire unto Molech and thou shalt not profane the name of thy God I am Iehovah With a male thou shalt not lye like copulation with a woman it is abomination Neither shalt thou give thy copulation with any beast to defile thy selfe therewith neither shall a woman stand before a beast to lye downe thereto it is confusion Be not ye defiled in any of these things for in all these the nations are defiled which I cast-out from your faces And the lands defiled and I doe visit the iniquitie thereof upon it and the land spueth out the inhabitants thereof You shall therefore keepe my statures and my judgments and shall not doe any of these abominations neither the homeborne nor the stranger that so journeth among you For all these abominations have the men of the land done which were before you and the land is defiled That the land spue not out you also when ye defile it as it spued out the nation which was before you For whosoever shall doe any of th ãâ¦ã abominations even the soules that d ãâ¦ã them shall be cut-off from among their people Therefore yee shall keepe my charge not to doe any of the statutes of abomi ãâ¦ã tions which were done before you and ye shall not be defiled in them I am Iehovah your God Annotations DOing that is doings or actions as the Greek and Chaldee translate the singular number implieth all and everie one of their unlawfull practices land which the Chaldee explaineth the people of the land Of Egypt the scripture testifieth that it was an Idolatrous land and there Israel had beene defiled Ezek. 20. 7. 8. and 23. 8. Likewise of Canaan Levit. 20. 23. therefore these two are expresly named and all other implyed statutes or decrees ordinances described by their lawes either for religion or otherwise if they were superstitious The Hebrew doctors explaine it thus We may not walke in the statutes of the heathens nor bee like unto them either in apparell or in haire Lev. 19. 27. or any the like Lev. 18. 3. But Israel must be separated from them known by their apparell and their other workes as they are separated from them in their knowledge and opinions and so he saith Lev. 20. 26 I have separated
and he hath a sister from fornication loe this is a nakednesse that is forbidden unto him as it is written Borne at home or borne abroad Maimony in Issurei biah chap. 2. sect 2. So in Targum âonathan it is expounded whom thy father hath begotten of another woman or of thy mother or whom thy mother hath borne by thy father or by an other man Verse 10. daughters daughter and so other of further descent how much more then his next daughter though shee be not named The Hebrewes say Who so companieth with a woman by way of fornication and begetteth a daughter of her that daughter is a nakednesse forbidden him in the name of his daughter And although hit be not said in the Law Thou shalt not uncover thy daughters nakednesse for as much as it forbiddeth the daughters daughter it keepeth silence concerning the daughter which yet is forbidden by the Law and not by the Scribes onely Maimony in Issureibiah chap. 2. sect 6. thy nakednesse that is borne of thy nakednesse Vers. 11. begotten or the generation or kin of thy father This some doe understand a kin to thy father by mariage with her mother and noâ begotten of his body but the Greeke translateth it Homo patria begotten of the same father and the Chaldee expoundeth it likewise The Hebrew doctors also explaine it The daughter of his fathers wife which is his sister by his father she is a nakednesse unlawfull for him But if his father mary a wife and shee hath a daughter by another man that daughter is lawfull for him for she is not Moledeth begotten of his father But is he not guilty concerning her by the name of his sister And why is it said the daughter of thy fathers wife to make him guilty concerning her in this respect also Therefore âe that companieth with his sister which is his fathers daughter in mariage is double guilty once by the name of Thy sisters nakednesse and againe by the name of The nakednesse of thy fathers wives daughter But if his father have forced a woman or inticed her and begotten a daughter of her and the sonne company with her he is not guilty but by the name of his sister onely for the daughter of a forced woman is not the daughter of his fathers wife Maimony in Issureâ ãâã chap. 2. sect 3. 4. V. 12. fathers sister thy aunt by thy fathers side Vers. 13. mothers sister thy aunt by the mothers side Of these the Hebrewes say His mothers sister whether it be her sister by her father or her sister by her mother whether in maried estate or in fornication loe she is a nakednesse forbidden unto him by the name of his mothers sister And so the fathers sister whether by mother or father in mariage or in fornication she is forbidden him by the name of his fathers sister Maimony in Issureibiah chap. 2. sect 5. Vers. 14. fathers brother meaning his wife as the next words shew called his nakednesse because man and wife are one flesh Matth. 19. 6. So in verse 16. So the notes on verse 8. not approach in Greeke not goe in that is not lye with her see the notes on verse 6. thine aunt the Chaldee explaineth it thy fathers brothers wife Vers. 15. daughter-in-law that is thy sonnes wife as it is after explained The Hebrew name Callab elsewhere signifieth a spouse or bride here it is the sonnes wife touching whom see what is noted on verse 8. Vers. 16. brothers wife except when the brother deceaseth without children then the next brother marieth her Deut. 25. 5. See the notes on verse 8. Vers. 17. or her Hebr. and her but and is often used for or as is noted on Genes 13. 8. Of these lawes the Hebrewes write thus When a man marieth a woman there are sixe women of her kinne unlawfull for him for ever whether his wife live with him or be divorsed whether she be alive or after her death and they are those her mother and her mothers mother and her fathers mother and her daughter and her daughters daughter and her sonnes daughter And if he lie with any one of them whiles his wife liveth both of them are to be burned Levit. 20. 14. Maimony in âssâreâbiah chap. 2. sect 7. wickednesse in Hebrew Zimmah which properly signifieth a wicked thought or purpose but is applied also to wicked acts and particularly to unlawfull copulations the Chaldee here translateth it counsell or purpose of sinnes the Greeke an impietie or impious act and in Levit. 20. 14. an unlawfull-act Vers. 18. a woman or a wife unto her sister which the Chaldee translateth with her sister Which word sister may be understood of any other woman as brother is often used for any other man Gen. 26. 31. and 19. 7. then the law here forbiddeth to take any moe wives then one which the reason following seemeth to confirme The Hebrewes understand it of her next sister in blood whether she be her sister by the mother or her sister by the father whether in way of mariage or in fornication Maimony in Issâreâbiah chap. 2. sect 9. to vexe her or vexing her or for an adversarie as Peninâah is called the adversarie or vexer of Anna the other wife of Elkanah 1 Sam. 1. 6. whereby it is probable that the sister forementioned is any other wife and the Greeke here and there translateth a like Antizelos an ãâã or envier For when one man hath two wives they are ready to envie and vexe one another see Gen. 4. 19. 23. and 30. 15. in her life or whiles she is alive as the Greek explaineth it Vers. 19 a woman or a wife even from his own wife every man was to abstain during this her uncleannesse See Levit. 12. and 15. chapters separ ãâ¦ã that is so long as she is separated for the uncleannesse of her monthly fluors whereof see Lev. 15. 19. They that transgressed this Law presumptuously were to be cut-off Levit. 20 18. and for transgression thereof in Israel the prophet proclaimeth Ezek. 22. 10. And by the Hebrew doctors this uncleannesse was as the residue of all the nakednesses forementioned who so uncovereth her nakednesse so deserveth to be cut off Maimony in Issureibiah ch 4. sect 1. Vers. 20. not give thy copulation for seed or of seed that is not lye fleshly with her not comit adultery which the Hebrew expresseth here by the lying or bed unto seed and in Leviticus 19. 20. the lying or bed of seed and so the Greeke translateth it here The phrase meaneth carnall copulation and not onely when it is unto essâsion of seed but any other uncleannesse The Hebrew cannons distinguish betweene the beginning of this act which they call the uncovering of nakednesse and the accomplishment thereof And in all these copâlations spoken of whether be hath uncovered her nakednesse beginning the act with his body or hath accomplished it yea though it be not to the effusio of seed c.
a man or Any man when hee dieth and have no sonne here God passeth from the speciall case of these virgins and giveth a generall law for inheritances that they should passe to the female if the father died without male issue but otherwise the daughters had no part in the inheritance with the sonnes Vers. 11. unto his kinsman or unto his neere kin of which words see the notes on Levit. 18. 6. From this word and that which followeth next to him Sol. Iarchi noteth he should be of his familie and none is called a familie but on the fathers side Touching the right of inheritances the Hebrew Canons lay it downethus Who so dieth his children doe inherit that which is his and they are before all other And the males are before the females But the female never inheriteth with the male If he have no children his father shall be his heire or if it be a ââther shee is heire to her children and this thing is by tradition And whosoever is first for inheritance is of them that first come out of the thigh that is are begotten first Therefore whoso dieth ãâã it man or woman if they leave a sonne hee inheriteth all if his sonne be not found alive they looke next to the seed of that sonne If any of his seed be found whether males or females though it be the sonnes daughters daughters daughter to the end of the world she inheriteth all If he have no male issue they turne to the daughter If he have a daughter she inheriteth all If his daughter be not found in the world they looke unto the daughters seed which if any be found whether males or females to the worlds end it inheriteth all If the daughter have no seed the inheritance returneth to his father If his father be not living they looke next to the seed of the father which are the brethren of him that is dead If hee have a brother found or brothers seed he inherits all if not they turne to the sisters if he have a sister or sisters seed it inherits all And if there be neither brothers seed nor sisters seed forasmuch as the father hath no seed the inheritance returneth to the fathers father If the grandfather be not living they looke to the grandfathers seed which are the brethren of his father that is deceased and there the males are before the females and the seed of the males before the females as was the right of the seed of the dead him-selfe If none of his fathers brethren nor of their seed be found the inheritance returneth to the great grandfather and after this manner it proceedeth upwards Thus the sonne is before the daughter and all the issue of the sonne before the daughter and the daughter is before her grandfather and all her issue are before her grandfather And the father of the deceased is before the brethren of the deceased and the brother before the sister and all the brothers issue before the sister and the sister before her grandfather and all the sisters issue before her grandfather The grandfather is before the brethren of the father of him that is deceased and his fathers brethren are before his fathers sisters and all that come out of the thigh of his fathers brother are before his fathers sisters and his fathers sisters are before the fathers grandfather of him that is deceased and so all that come out of the thigh of his fathers sister are before his fathers grandfather and after this manner it proceedeth and ascendeth untill the beginning of the generations Therefore there is no man of Israel that is without heires Who so dieth leaveth a son and a sons daughter though it be a sons daughters daughters daughter to the end of many generations shee is for most and heire of all and the first mans daughter hath nothing And the same law is for the brothers daughter with the sister and for the daughter of his fathers brothers son with his fathers sister and so all in like sort Who so hath two sons and they both die while he liveth and the one son leave three sons and the other son leave one daughter afterward when the old man dieth the three sons of his son shall inherit the halfe of his heritage and the daughter of his other sonne shall inherit the other halfe for cach of them was to inherit aportion of his father and after this manner doe the sonnes of brethren divids and the sonnes of the fathers brother unto the beginning of the generations The familie of the mother is not called a familie neither is there inheritance but to the familie of the father therefore brethren by the mother are not heires one of another but brethren by the father are heires one of another and this whether it be his brother by his father onely or his brother by his father and his mother All that are neere in bloud by transgression doe inherit as they which are lawfully begotten as if one have a bastard son or a bastard brother loe they are as other sons and as other brethren for inheritance But the sonnes of a bond-woman or of a strange woman is not counted a son for any matter neither is he an heire at all Maimony tom 4. in Nachaloth or treat of Inheritances ch 1. sect 1. 7. As the sons had their fathers inheritance divided among them the first-borne having a double portion Deut. 21. 17. so for releefe of the widow and of the daughters the Hebrewes had these lawes A widow is to be sustained by the goods of the heires all the time of her widowhood untill she receive her dowrie and after shee hath received her dowrie in the judgement Hall shee hath not that sustenance As they sustaine her with food after her husbands death with his goods so they give her raiment and houshold-stuffe and dwelling or she remaineth in the dwelling which she had whiles her husband lived If the widow die her husbands heires are bound to bury her Our wise men have commanded that a man should give a little of his goods to his daughter c. If a father die and leave a daughter they measure his purpose how much was in his heart to give unto her for her livelihood and they give it her and his acquaintance are they that measure his purpose If they know it not the Magistrates rate it and give her a tenth part of his goods for her livelihood If he leave many daughters every one of them when she commeth to be married hath a tenth of his goods And she which is after her hath a tenth part of that which remaineth of the first and she which is after her hath a tenth of that which is left of the second And if they come all to be married at once the first receiveth a tenth part and the second a tenth part of that which remaineth of the first and the third a tenth of that which remaineth of the second and
I in his eyes as one that findeth peace ãâ¦ã on had a Vineyard in Baalhath on hee gave the Vineyard to keepers every man shall bring for the fruit thereof a thousand shekels of silver ãâã My Vineyard which is mine is before ãâ¦ã ô So ãâã and two hundred to those that keepe the ãâã thereof Thou that dwellest in the gardens the companions attending to thy voice ãâã thou me to heare Hee my beloved and bee thou like to a Roe or to a ãâã of the Harts upon the mountaines of spices CHAPTER VIII O Who will give thee as to me a brother Even he that sucked the breasts of my mother I would finde thee without I would kisse thee And also I should not despised be I would thee leade I would thee bring into My mothers house instruct me shouldest thou I would cause thee to drink wine mixt with spice Of my Pomegranate the delightfull juice His left hand underneath mine head have place His right hand also me about imbrace O daughters of Ierusalem that be I doe adjuring charge you why should ye Awaking-stirre and why should ye disease By stirring up the Love untill it please Who 's this that comes up from the desert wast That to her Loved leaning cleaveth-fast I stird thee up under the Apple-tree Thy mother there with pain did bring-forth thee There she that bare thee did bring-forth-with smart O set me as a seale upon thine heart Vpon thine arme eke set me as a seale For love is strong as death and jealous-zeale Is hard as hell the coales eke of the same Are coales of fire of Iahs consuming flame The many waters love they cannot quench Neither the flouds are able it to dreâch If man would all wealth of his house expend For love it would be utterly contemn'd We have a sister small no breasts hath she In day when she is spoke of what shall we Doe for our sister If she be a wall A silver pallace build on her we shall And if she be a doore inclose will we Her round about with boards of Cedar tree I am a wall my breasts as towres likewise Then was I as peace finding in her eyes In Baal-hamon there a Vineyard was Of Solomons the Vineyard he did passe In hire to keepers every man he brings For fruit thereof a thousand silverlings My Vineyard which is mine fore me remaines The thousand to thee Solomon pertaines Two hundred eke be the fruit-keepers part O thou that dweller in the gardens art Vnto thy voice they that companions be Attending are to heare it cause thou mee Flee my Belov'd and have a ââes likenes ãâã a yong Hart on ãâã of spices Annotations VVHo will give thee that is O if some would give thee or O that thou wert a forme of wishing often used in the Scripture see Deut. 5. 29. Psal. 14. 7. The faithfull here desire the brotherhood love and communion of Christ for their further comfort and that they might manifest their love and obedience unto him as a brother loving affected conjoyned familiar and conversant with me Brotherhood signifieth neere conjunction and consociation whether by bond of nature or otherwise by agreement and covenant Zach. 11. 14 Wherefore things without life coupled together are called man and his brother or Woman and her sister Exod. 25. 20. and 26. 3. and they that are companions in like estate though differing iâ nature are brethren as Iob was a brother to dragons and a companion to Owles Iob 30. 29. and a man in quality condition or action like another is called his brother Prov. 18. 9. Gen. 49. 5. and when Solomon perswadeth his sonne to affect love and associate himselfe unto Wisedome hee biddeth him say unto her Thou arr my sister Prov. 7. 4. Although therefore Christ in his humanity was the brother of his people taking part of the same flesh and blood with them Heb. 2. 14. yet is he chiefly called our brother because we are all of one Father by the Spirit of sanctification Heb. 2. 11. 12. Matth. 12. 50. And this seemeth to bee the desire of the godly here that Christ would vouchsafe to enter into covenant with them by his Word and Spirit and to accompany them with his grace for their mutuall comfort and fruition each of others love that he would shew himselfe as a brother lovingly affectioned mercifull and compassionate in their troubles and miseries as a brother is borne for adversity Prov. 17. 13. sucking or that sucked the breasts of my mother that is every way most neerely conjoyned as having both one father and one mother for so the band or kinred is more neere then if they had one father onely as Abraham said she is the daughter of my father but not the daughter of my mother Gen. 20. 12. Wherefore the childe followed the mother if shee were a free or a bondwoman the childe was likewise Exod. 21 4. Gal. 4. 22. 30. And between brethren of the same mother the affections and love are most vehement as Iosephs cariage towards Benjamin manifesteth Gen. 43. 29. 30. 34. The mother here is Ierusalem which is above which is the mother of us all and signifieth the new Testament or Covenant of grace and freedome Gal. 4. 26. 24. To ãâã the breasts of this mother is to participate of her grace and consolations Esa. 66. 10. 11. and 60 16. and Christ is then said to suck these breasts when the Covenant or Testament is by him confirmed and stablished to and with his people openly professed and the communion of graces mutually doth grow Which communion is figuratively signified by eating drinking sucking supping together and the like Song 5. 1. Luk. 22. 15. 16 Ioh. 6. 51. Rev. 3. 20. The Hebrewes in then Chaldee paraphrase give this exposition In that time the King Christ shall be revealed unto the Congregation of Israel and the sonnes of Israel shall say unto him Come be thou with us for a brother and let as goe up to Ierusalem and we will sucke with thee the senses or meanings of the Law as a sucking child sucketh the breasts of his mother It may also be observed that things are sometime said to bee done unto Christ which are done unto his people Matth. 25. 35. 40. Acts 9. 4. 5. Colos. 1. 24. As therefore Christians when they are begotten or converted unto Christ by the Gospell have Christ formed in them Gal. 4. 19. so when such are nourished with the sincere milke of the word as 1 Pet. 2. 2. it may bee said that Christ himselfe is nourished in them for he and his people are one body and mystically called Christ 1 Cor. 12. 12. Thus the things here spoken of as to be done unto Christ may be fulfilled by the be getting nourishing and cherishing of the elect when the Covenant of life and peace is made continued and confirmed among them I would finde thee without Her fervent love and desire of Christs communion and brotherly grace is here
that is two of each This number of seven was after much used in sacrificing as Iob 42. 8. 1 Chron. 15. 26. Num. 23. 1. 14 29. male and his female the Hebrew is man and his wife which the Greeke and Chaldee translateth male and female and so the Hebrew it selfe is in the next verse for the fowles It is the manner of the Hebrew tongue to call all living creatures by the name of man and wife and their young ones sonnes Lev. 1. 5. and things also without life woman and sister Exod. 26. 3. The mystery of things may by such names the better be descerned for beasts cleane and uncleane figured out men as the vision shewed to Peter manifesteth Act. 10. 11. 20. 28. two the Greeke explaineth it two two that is by twoes as before by sevens and in the 9. verse following the word two is doubled Vers. 3. seven to weet of the cleane and two of the uncleane as was before of beasts And so the Greek expresseth it Vers. 4. seven dayes hence Hebr. to yet seven daies that is the seventh day after this as vers 10. So yet three dayes 2 Chron. 10. vers 5. is in vers 12. shewed to be in the third day So in Gen. 40. 13. The Hebrew to is sometime used for after as Exod. 16. 1 Psal. 19. 3. Num. 33. 38. Ier. 41. 4. Ezr. 3. 8. I will cause Hebr. I causing it is spoken as if it were then in doing for the more certainty So thou heaping coles Prov. 25. 22. is translated thou shalt heape Rom. 12 20. forty dayes This time of vengeance is after used for the time of humiliation as Moses Elias and Christ our Lord fasted forty dayes and forty nights Deut. 9. 9. 11. 1 King 19. 8. Mat. 4. 2. And forty daies respite was given to Niniveh Ion. 3. 4. as thrice 40. that is 120. yeeres to the old world before it was drowned Gen. 6. 3. blot out or wipe out that is destroy and abolish This the Hebrew Doctors expound to be out of the land of the world to come the land of the living R. Menachem on Gen. 7. and the Apostle placeth their spirits in prison 1 Pet. 3. 19. living substance every thing that standeth up or subsisteth This word is also used Deuteron 11. 6. and Iob. 22. 20. Vers. 6. 600 yeere old Hebr. a sonne of 600. yeeres that is going in his 600 yeere See Gen. 5. 32. and hereafter in vers 11. waters or as the Greeke hath the Flood of water Vers. 7. his sonnes wives Thus but a few that is eight soules were saved by water as the Apostle observeth 1 Pet. 3. 20. And here againe Noes rare faith and obedience is set forth Heb. 11. 7. because or for feare of Hebr. from the face Vers. 9. and two that is by twoes as v. 2. Vers. 10. at the seventh or as the Greeke saith after seven dayes see before v. 4. Vers. 11. the 600 yeere or In the yeere of 600 yeres that is while Noe was living in the 600 yeere of his life which was from the creation of the world the 1656 yeere and this was the beginning of that yeere of his life for hee continued a yeere in the Arke Gen. 8. 13. and lived 350 yeere after the flood and dyed 950 yeere old Gen. 9. 28. 29. the second moneth to weet of the yeere agreeable in part to that we now call October for the end and revolution of the yeere was about the moneth which we call September Exod. 23. 16. and 34. 22. and so the new yeere then began this was after called the moneth of Ethanim 1 King 8. 2. where the Chaldee paraphraseth that they called it of old the first moneth but now saith he it is the seventh moneth For the yeere changed the beginning of it ecclesiastically upon the comming of Israel out of Aegypt see Exod. 12. 2. and Lev. 23. 39. compared with Exod. 23. 16. Some take it here to bee meant of the second moneth according to the Iewes ecclesiasticall account that is April of the great deepe that is of the waters which had by the providence of God beene put into treasuries or store-houses under the earth Iob 28. 4. 10 Psal. 33. 7. Deut. 8. 7. As also of the Ocean sea which sometime is called the Deepe Iob 38. 16. 30. and 41. 31. Psal. 106. 9. the windowes or sluices flood-gates of heaven that is of the ayre as is noted on Gen. 1. 7. So Esay 24. 18. This denoteth the extraordinary violent falling of the waters from above as the former did their springing up from beneath Hereupon waters deeps floods and the like are used for great afflictions whereby the life is indangered Psal. 69. 2. 3. 15. 16. Vers. 12. the raine or shower that is vehement raine After this manner the Israelites were baptized in the cloud and sea when the clouds streamed downe waters 1 Cor. 10. 1. 2. Psal. 77. 18. Exod. 14. 24. 25. And now was Noe saved in the arke in the midst of the waters and was spiritually baptized into Christs death by faith 1 Pet. 3. 20. 21. Heb. 11. 7. Vers. 13. In this selfe same Hebr. In the strength or body of this day So Gen. 17. 23. Levit. 23. 14. Ios. 10. 27. Vers. 14. every beast that is some of every sort two of the uncleane as before v. 2. every wing that is of every sort for some are winged with fethers others with skin as Batts Therefore the Greeke translateth here as before according to his kind Vers. 15. went in of their owne accord miraculously God so moving them that they seemed beforehand to know the wrath of God that should come on the world Vers. 16. shut him in or shut the doore upon him or after him the Greeke saith shut the Arke on the outside of him And this was to keepe him safe and as the Chaldee translateth protect him from the violence of the raine also that no other should come in for so the like speech seemeth to import in 2 King 4. 4. 5. The record of this grace to Noe is found in sundry heathen Writers they say Deucalion when waters drowned all the rest was with his wife preserved in a ship or arke Ovid. Metamorph l. 1. Lucian de Dea Syriae Noe was of the Greekes called Deucalion as Iustin Martyr Apol. 1. testifieth and the name implieth so much it being made of the wet and of the sea Vers. 17. 40 dayes that is large dayes comprehending nights also as v. 4. and so the Greeke expresseth it forty dayes and forty nights See the notes of Gen. 1. 5. from or from upon but the Greek saith from the earth and the Hebrew meghnal from upon is sometime onely from as Exod. 10. 28. Therefore that which in 2 Chron. 33. 8. is written from upon the Land in 2 King 21. 8. is but from the land So from by me Gen. 13. 9. Vers. 18. went upon the face that is as the Greeke translateth was caried
of a murderer which was guilty of death Num. 35. 31. yea as the Iew Doctors write though he could give all the riches in the world and though the avenger of blood were willing to free him yet hee was to be put to death because the soule or life of the party murdered is not the possession of the avenger of blood but the possession of the most holy God Maimony treat of Murder chap. 1. S. 4. Vers. 11 to destroy Hebr. to corrupt the Greek saith to corrupt all the earth This sheweth that the covenant was against the universall drowning of the world not but that some particular countries may so perish Also by saying a flood he reserveth other meanes to consume the whole world as by fire 2 Pet 3. 7. 10. See the notes on Gen. 8. 21. Vers. 12. is the signe or shall be the token The use of a signe is to confirme mens faith in Gods promises Esay 7. 11. and 38. 7. 22. doe give or am giving that is doe put or set as the holy Ghost translateth giving Esay 42. 1. by putting Mat. 12. 18. So in the Hebrew that is expressed by the word set 1 King 10. 9. which elsewhere is written given 2 Chron. 9. 8. See Gen. 1. 17. And the Chaldee for betweene me and you saith betweene my word and you as oftentimes for the Lord he putteth his Word by which name Christ is called Ioh. 1. 1. in whom al Gods promises are yea Amen 2 Cor. 1. 20 Vers. 13. my bow that which we call the Raine-bow because it is in the cloud in the day of raine Ezek. 1. 28. which God calleth his for the wonderfulnesse thereof and for the sacramentall signe by his speciall ordinance The Heathen Poets therefore called it Thaumantias as being the worke of the wonderfull God It is called a bow for the likenesse and hath many colours partly waterish and partly fiery to put us in mind both of the watry flood whereby the old world perished and of the fire wherewith the world that now is shall bee burnt Iob 22. 15. 16. 20. 2 Pet. 3. 5. 6. 7. 10. And as the bow is an instrument of war and so used in Scripture for a signe of wars Gen. 48. 22. Ps. 7. 13. Lam. 3. 12 Zach. 9. 10. Rev. 6. 2. so the raine-bow naturally signifieth waters in the clouds but is made of God a signe that the waters shall no more drowne us and though he seemeth to bend his bow like an enemy Lam. 2. 4. yet in wrath hee remembreth mercy I have given or doe give for which the Greeke saith I doe put As the covenant made with Noe concerning the waters is applied to the spirituall covenant made with us in Christ Esay 54. 9. 10. so the raine-bow the signe of that covenant is also applyed for the signe of grace from God to his Church Rev. 4. 3. and 10. 1. Ezek. 1. 28 the earth that is all people in the world See Gen. 11. 1. Vers. 14. when I make cloudy the cloud that is when I bring many thicke and watry clouds which naturally signifie store of raine 1 King 18. 44. 45. Therefore clouds are often used in Scripture to denote afflictions and dangers unto men as Ezek. 30. 3. 18. 32. 7. 34. 12. Soph. 1. 15. Ioel 2. 2. the bow shall be seen the use whereof is on Gods part to remember his covenant as the next verse sheweth and on mens part that they rest in faith upon his promise that hee will no more drowne the world Hereupon it is a custome amongst the Iewes that when any seeth the bow in the cloud hee blesseth God that remembreth his covenent and is faithfull therein and stable in his promise Maimony treat of Blessings ch 10. S. 16. So Ben Syrach saith looke upon the Rain-bow and praise him that made it Ecclus. 43. 11. Vers. 18. C ham or Ham Ch is to be pronounced not as we commonly doe in the word chamber but as in the name Christ as if it were written Cam. And so in other proper names written after this manner as Chaldea or Caldea Chanaan or Canaan and the like father of Canaan called in Hebrew Cenaghnan And though Cham was father of many moe sonnes Gen. 10. 6. yet Canaan onely is named because he was cursed as here followeth in vers 25. Vers. 20. began to be This speech doth not necessarily import as if hee had never beene an husbandman before but that now after the Flood he was one as of Christ it is written he began to say Luke 12. 1. that is he said Mat. 16. 6. he began to cast out Mar. 11. 15. that is he did cast out Mat. 21. 12. and of others they began to disdaine Mark 10. 41. that is they disdained Mat. 20. 24. and sundry the like a husband man or lands man in Hebrew a man of the ground that is giving him-selfe to husbandry or tillage as the Chaldee saith working in the earth so a man of warre is a soldjer Ios. 5. 4. a man of blood is a murtherer 2 Sam. 16. 7. a man of cattell is a shepheard or grasier Gen. 46. 32. a man of words Exod. 4. 10. that is eloquent Vers. 21. hee uncovered himselfe that his shame and nakednesse was to be seene which sheweth that wine is a mocker Prov. 20. 1. and to be drunke therewith is a riotous excesse Ephes. 5. 18. This fell out in likelihood some yeeres after his comming out of the Arke as appeareth by the increase of his childrens children after Canaan was borne Noes sinne may be compared with Adams who transgressed by eating as Noe doth by drinking the fruit of a tree upon that Adam saw himselfe naked and was ashamed upon this Noe is naked and his shame discovered Now by drinking the fruit of the vine wee have a signe and seale of the covering of our shame the forgivenesse of our sins in Christ Mat. 26. 27 28. 29. Vpon this similitude of Noes sinne with Adams in part the Rabbines say that Noe found a vine that was cast out of the garden of Eden R. Menachem on Gen 9. Vers. 22. he told it and this as the sequell sheweth with a mockage of his aged father Vers. 23. Sem in that Sem the younger is named before his elder brother Iapheth and after blessed before and above him vers 26. 27. it is most likely that he was principall in this good counsell and worke Vers. 24. his younger son which the Hebrew calleth lesser meaning in yeeres Vers. 25. Cursea be Canaan or Cursed shall hee be It is thought of some that Canaan told Cham his father of Noes nakednesse and therefore had this curse upon him and his posterity rather then the other sonnes of Cham mentioned in Gen. 10. 6. or then C ham himselfe And although by Canaan may be understood or implyed Canaans father as the Greeke translation hath Cham and as elsewhere in Scripture Goliath is named for Goliaths brother 2 Sam.
of all the sonnes of Heber the brother of Iapheth the elder The Ionnes of Sem Elam and Assur and Arphaxad and Lud and Aram. And the sons of Aram Vz and Chul and Gether and Mash And Arphaxad begat Salah and Salah begat Heber And unto Heber were borne two sons the name of the one Phaleg for in his dayes was the earth divided and the name of his brother Ioktan And Ioktan begat Almodad and Saleph and Chasarmaveth and Iarach And Hadoram and Vzal and Diklah And Obal and Abimael and Sheba And Ophir and Chavilah and Iobab all these were sons of Ioktan And their dwelling was from Mesha as thou goest to Sephar a mount of the east These are the sonnes of Sem after their families after their tongues in their lands after their nations These are the families of the sonnes of Noe after their generations in their nations and from these were the nations divided in the earth after the Flood Annotations THe generations that is the children begotten of Noes three sonnes by whom three parts of the world were inhabited Asia by Sems posterity Africa by Chams and part of Europe with Asia the lesse by Iaphets Vers. 2. Iapheth the eldest of the three brethren vers 21. Hee is renowmed in the ancient Greeke writings called Iapetos of him many things are fabled by the Poets and his posterity called Iapetionides by Hesiod and others Gomer in Greek Gamer of him came a people still called by their fathers name in Ezekiels dayes seated Northward from the land of Canaan who did helpe to afflict the Iewes after their return out of Babylon Ezek. 38. 6. They are of Greeke Geographers called Kimmerioi Kimmerites a people beyond Thracia Iosephus in his Antiquities saith the Galatians were of old named Gomerites The Kimmerites or Cimmerians afterward degenerated into the name of Cimbrians Magog of him also came a people and country so named which were enemies to God people Ezek. 38. 2. and 39. 6. Revel 20. 8. those that are now called Scythians or Sarmatians are thought to be of his race Ioseph Antiq. b. 1. c. 7. which Scythians dwelt in Coelesyria Madai the father of the people called Medes into whose Cities the Israelites were led captives 2 King 8. 11. They with Paras the Persians overcame the Babylonians Esay 13. 17. and 21. 2. Ier. 51. 11. Dan. 5. 28. 31. and 6. 8. That people is also mentioned in Act. 2. 9. Iavan in Greeke Iouan of him came the people called Iones that is Greekes which are mentioned by the name Iavan in Ezek. 27. 13. Esay 65. 19. Dan. 8. 21. and 10. 21. Vnto them the Israelites were sold for bond-men Ioel 3. 6. They were called Greekes of one Graekus a King Thubal in Greeke Thobel his children were still called by his name used trading with the Tyrians Ezek. 27. 13. ayded Gog their Prince against the people of God Ezek. 38. 2. 3. The Thobelites Iosephus saith in his time were called Iberi Antiq. b. 1. c. 7. they inhabited Spaine and the countries adjoyning Meshec in Greek Mosoch of him came the Moscovites as some thinke and the name seemeth to confirme who removed their dwelling more Northward Meshec is usually joyned with Thubal before mentioned neere whom he was seated Ezek. 27. 13. and 38. 2 Iosephus deriveth from him the Cappadocians Antiq 1. c. 7. which of old were called Meschines Thiras of him came the Thracians and the Greeke name Thrax hee is not mentioned againe in Scripture save in the genealogy 1 Chron. 1. 5. Here are of Iapheth reckoned seven sonnes which first setled in Asia and from thence further Northward and West So in Asia there are seven Christian Churches of the Gentiles Rev. 1. 11. Thus Iaphet hath beene perswaded and inlarged Vers. 3. Ascanaz in Hebrew Ashehenaz his land and children retained his name when they helped the Medes to overthrow Babylon Ier. 51. 27. Of him the sea betweene Europe and Asia was called Axenos Pontos and after Euxenos and his posterity dwelt in Asia Pontus Bythinia mentioned in 1 Pet. 1. 1. where is the river Ascanius The Iewes now commonly call Germany Ashchenaz and others with them derive from it die Ascanes and Tuiscones that is the Dutch-men But the Ierusalem Chaldee paraphrase turneth it here Asia There in Asia the lesse is the country Ascania and Sicania named of this man Riphath hee in 1 Chron. 1. 6. is called Diphath for the Hebrew letters are like and so one put sometime for another as is shewed on Gen. 4. 18. Of Riphath the Riphean mountaines in Scythia seeme to have their name But the holy Scriptures mention him not as being furthest off from the Iewes land Iosephus saith the Paphlagones come of him Thogarma in Greeke Thorgama as the Hebrew it selfe sometime translateth letters Almuggim 1 King 10. 11. and Algummim 2 Chron. 9. 10. Harchas 2 King 22. 14. and Chasrah 2 Chron. 34. 22. Of this Thogarmahs house and off-spring there is mention in Ezek. 27. 14. and 38. 6. he was seated Northward neere Gomer and the Chaldee paraphrast on Ezekiel makes his Country Garmamaia or Germany Vers. 4. Elisa or as the Hebrew writeth Elishah his sonnes dwelt in Iles and sold blue and purple to the Tyrians Ezek. 27. 7. Of him came the Greekes called Aeoles and the country was named Hellas that is Greece as both the name and Thargum Ierusalemy witnesseth Tharsis Heb. Tharshish his children dwelt by the sea used much shipping and merchandise Ezek. 27. 12. 25. The country was after named Cicilia and there was also a famous City called Tarsus where the Apostle Paul was borne Act. 21. 39. Whither the Prophet Ionas fled Ion. 1. 3. The Hebrewes call the maine Sea Tharsis Psal. 48. 8. because they usually traffiqued but by that Tharsean Sea Kitim the Greeke saith the Ketians whom the Ierusalemy paraphrast seateth in Italy and Maketia that is Macedonia sheweth by the name that it also came of Ketim Of this people and country mention is made also in Numb 24. 24. where the Chaldee translateth Romanes the Latine Italy Esa. 23. 1. 12 Ier. 2. 10. and Dan. 11. 30. where the Latine translateth it Romanes Iosephus deriveth the Cyprians from Kitim amongst whom is the City Kition Dodanim written also Rodanim 1 Chron. 1. 7. and here in Greeke Rhodioi The Rhodeans and Doreans about Greece seeme to come of these The Scriptures mention not this Dodanim any more then Thiras in vers 2. the Dodonaeans in Epirus seeme to come of him Thus Iapheth hath seven nephewes as before he had seven sonnes Vers. 5. the Iles that is the countries where the nations of Iaphets linage dwelt in Europe and the Iles thereof wherfore although an I le is strictly used for a little land in the sea yet often it is largely put for any country or nation there inhabiting wherefore the holy Ghost translateth that nations or Gentiles Mat. 12. 21. which in Hebrew is Iles Esay 42. 4. every man The
Citie but the Greeke translateth it a Country and Stephen in Act. 7. 4. saith the land of the Chaldeans And the Chaldees being idolaters in likelihood consecrated and named this place unto and of the Fire which they had seene to come downe from heaven upon the Fathers sacrifices as is noted on Gen. 4. 4. and whereof they were wont to light lamps for to keepe the fire which thereupon they called Orimasda lights of grace So other heathens after used to honour fire as Qu. Curtius b. 4. saith of Darius that he called upon the sacred and eternall Fire Or it might be a place of sacrificing in Chaldea as God had his Vr that is Fire in Sion and Fornace in Ierusalem Esay 31. 9 So the Ierusalemy paraphrast calleth it here the fiery fornace of the Chaldees Chaldees or Chaldeans called in Hebrew Chasdim and s tunred into l maketh Chaldim the holy Ghost in Greeke whom wee follow calleth it so Chaldees Act. 7. 4. And because they much used Astrology therefore in time it was common for Astrologers to be called Chaldeans as in Dan. 2. 2. 4. 5. Vers. 29. Sarai she was daughter of Abrams father though not of his mother Gen. 20. 12. her name was changed to Sarah as Abram also was named Abraham see Gen. 17. 15. 5. daughter of Haran by this also it appeareth that Haran was eldest of the three brethren And this Milcah or Melcha as the Greeke writeth her was grandmother to Rebecca Isaaks wife Gen. 22. 20. 23. Ischa in Greeke Iescha the Iewes thinke this was Sarai and that she had two names and was said to be daughter of Tharah Gen. 20. 12. as being his grandchild Vers. 31. Tharah tooke Abraham It appeareth by Ios. 24. 2. that these fathers were fallen to idolatry and served other gods in Chaldea or Mesopotamia and there the God of glory appeared to Abram and said Come thou forth from thy land and from thy kinred and come into the land which I will shew thee Act. 7. 2. 3. whereas therefore Tharah here tooke Abram c. it seemeth Abram acquainted his father with this oracle of God and that Tharah repenting consented also to goe out and is for it made as principall in the journey with them that is with Tharah and Abram whom Moses by this word them implyeth to be author under God of this removall towards Canaan agreeable to Stephens narration Act. 7. as is before noted Wherefore also in Gen. 15. 7. and Neh. 9. 7. it is manifested that the calling was specially of Abram And his faith is particularly commended Heb. 11. 8 dwelt or seated there that is dwelt in Charran as Act. 7. 2. where Abram got substance and made soules Gen. 12. 5. and tarried there till his father Thara dyed Act. 7 4. whos 's old age seemeth to be the cause of their staying in that place And this Charran was in the land of Chaldea also and not farre from Vr wherefore God againe called Abram thence Gen. 12. 1. And although there was a nearer way from Vr to Canaan then to goe by Charran as in the maps of those countries may be seene yet because the neerest way was most dangerous and troublesome God led them about by an inhabited and safe way providing so for their infirmities as hee did the like after for Abrams children in Exod. 13. 17. 18. CHAP. XII 1 God calleth Abram to goe into another land 2 promiseth to blesse him and in him all families of the earth 4 Abram departeth with Lot from Charran to Canaan 6 He journeyeth through the Land 7 which is promised him in a vision and there he buildeth Altars 10 Hee is driven by a famine into Aegypt 11 Feare maketh him say his wife to be his sister 14 For her beauty she is taken into King Pharaohs house 17 but the Lord by plagues compelleth him to restore her ãâã ãâã ãâã ãâã ãâã ANd Iehovah sayd unto Abram Goe thou from thy land and from thy kinred and from thy fathers house unto the land which I will shew thee And I will make thee a great nation and I will blesse thee and will make thy name great and be thou a blessing And I will blesse them that blesse thee and him that speakeththee-evill I will curse And blessed shall be in thee all families of the earth And Abram went as Iehovah spake unto him and Lot went with him and Abram was seventy yeeres and five yeeres old when hee went-out from Charran And Abram tooke Sarai his wife and Lot his brothers sonne and all their substance that they had gathered the soules which they had made in Charran and they went-out to goe to the land of Canaan and they came to the land of Canaan And Abram passed through the land unto the place of Sechem unto the Oke of Moreh and the Canaanite was then in the land And Iehovah appeared unto Abram and said unto thy seed will I give this land and hee builded there an altar to Iehovah who appeared unto him And hee removed thence unto a mountaine East-ward of Beth-el and pitched his tent having Beth-el Sea-ward and Al East-ward and he builded there an altar unto Iehovah and hee called on the name of Iehovah And Abram journyed going and journying toward the South And there was a famine in the land and Abram went-downe to Aegypt to sojourne there for the famine was heavy in the land And it was when he was come-neere to enter into Egypt that hee sayd unto Sarai his wife Behold now I know that thou art a woman of faire countenance And it will be when the Egyptians shall see thee that they will say this is his wife and they will kill me and thee they will save alive Say I pray thee thou art my sister that it may be well with me for thy sake and my soule shall live because of thee And it was when Abram was entred into Egypt that the Egyptians saw the woman that shee was very faire And Pharaohs Princes saw her and they praised her unto Pharaoh and the woman was taken into Pharaohs house And he did good to Abram for her sake and hee had sheepe and oxen and he asses and men servants and women seruants and shee asses and camels And Iehovah plagued Pharaoh and his house with great plagues because of Sarai Abrams wife And Pharaoh called Abram and said What is this that thou hast done to me Why didst thou not tell mee that she is thy wife Why saidst thou she is my sister and I might have taken her to me to wife and now behold thy wife take her and goe away And Pharaoh commanded men concerning him and they sent away him and his wife and all that he had Annotations ãâã ãâã ãâã ãâã ãâã These three letters signifie that here beginnes the third Parashah or Section of the Law which upon Gods first words to Abram is called Lec leca that is Goe thou See before in chap. 6. 9. Vers. 1. sayd
that in Isaak shall seed be called to thee Heb. 11. 17. 18. Abraham our father was hee not justified by works having offred Isaak his sonne upon thee altar Seest thou how faith wrought with his workes and by workes was faith perfected And the scripture was fulfilled which saith Abraham beleeved God and it was imputed unto him for justice and hee was called the friend of God Iam. 2. 21. 22. 33. Vers. 11. the Angell who speaketh as God ver 12. sweareth by himselfe and is called Iehovah verse 16. wherefore this was Christ himselfe see before on Gen. 16. 7. and 18. 2. V. 12. put not forth or send not forth that is lay no violent hands upon him Thus God spared Isaak from death and Abraham who beleeved that God was able to raise him up even from the dead did from thence also receive him in a parable Heb. 11. 19. I know that is I have experience God speaketh after the manner of men as in Gen. 18. 21. and often and thou hast or for that thou hast see Gen. 12. 19. Vers. 13. the ram Thus Abrahams word ãâ¦ã s fulfilled that God would provide himselfe a lambe verse 8. and hereby the redemption of the Church by Christ the lambe without blemish 1 Pet. 1. 19. was signified according to that in Iob 33. 24. Deliver him from going-downe to the pit I have found a ransome Vers. 14. Iehovah Iireth that is Iehovah will see or provide as verse 8. the Greeke interpreteth it The Lord hath seene for hee answering to Abrahams prophesie verse 8. the perpetuall memory of his mercy was kept in the name of the place Mori-Iah the usuall name of the mountaine is of like interpretation Iehovah being shortned into Iah whereof see Exod. 15. 2. The Chaldee paraphraseth thus And Abraham prayed and served God there in that place and said before the Lord here shall the generations to come serve God Therefore was it sayd in this day In this mount Abram served before the Lord. Hee hath reference to the Temple built after in this mount wherein God was served 2 Chron. 3. 1. Abraham calling this place Iehovah Iireh speaketh figuratively as the Scripture useth in all Sacramentall things because it was a signe of Gods providence So Moses called his altar Iehovah Nish Exod. 17. 15. Ierusalem is called Iehovah Shammah Ezek. 48. 35. it shall be seene or it shall be provided of God So this speciall providence of God towards Abraham is become a generall proverbe for the comfort of his children in all their distresses The Greeke translateth it In the mountaine the Lord was seene Vers. 16. By my selfe the Chaldee turneth it By my word Elsewhere the scripture saith God sweareth by his soule Ier. 51. 14. by his holinesse Amos 4. 2. by his name Ier. 44. 26. Of this the Apostle saith when God made promise to Abraham because he could sweare by no greater he sware by himselfe saying surely c. And God willing more-abundantly to shew unto the heyres of promise the immutability of his counsell confirmed it by an oath that by two immutable things in which it is impossible for God to lye wee might have a strong consolation Heb. 6. 13. 14. 17. 18. where also the Apostle teacheth that this is written for our comfort as al other scriptures Rom. 15. 4. And by this it is plaine that the Angell who spake to Abraham was God himselfe and this oath had the accomplishment in Christ Luk. 1. 73. c. assuredly-saith or the faithfull-saying The originall word Neum is peculiar to Gods oracles which all are faithfull sayings as Paul speaketh 1 Tim. 1. 15. and 3. 1. and 4. 9. Of the same Hebrew letters transplaced commeth also Amen Vers. 17. Surely so the Apostle following the common Greeke version translateth the Hebrew Ki which also signifieth Because or That Heb. 6. 14. And here under the name blessing is meant the promise of eternall salvation as the Apostle there sheweth thy seed for which the Apostle saith thee Heb. 6. 14. Againe where Moses saith thee in Gen. 12. 3. the Apostle saith thy seed Act. 3. 25. By such interpretations the holy Ghost teacheth us how to understand the Scriptures and by Abrahams seed Christ the principall and author of salvation is implyed and all the faithfull by him saved Gal. 3. 16. 29. shore Hebrew lip Here they are compared to the sand of the sea which before in Gen. 13. 16. were to be like the dust of the earth see also Gen. 15. 5. This promise through the faith of Abraham and Sarah beleeving it was fulfilled as the Apostle observeth Heb. 11. 11. 12. thy seed Isaaks posterity Gen. 21. 12. the gate for gates as tree for trees see Gen. 3. 2. and by gates he meaneth cities and all strong defensed places as the doore or entring of the gate 2 Sam. 10. 8. is explained to be the doore of the citie 1 Chron. 19. 9. And at the gates of cities were publike places of judgement Deut. 22. 15. Iob 31. 21. So the strength and dominion of the enemies is meant here by the gate dominion over them by inheritance Levit. 25. 45. Psal. 82. 8. The Greeke also translateth it cities and so in Gen. 24. 60. his or their enemies meaning enemies of the seed which word being put for children at the Chaldee translateth it may have with it a word singular or plurall and so the Scripture speaketh indifferently as saying of the people it went 2 Chr. 10. 5. or they went 1 King 12. 5. it rejoyced 2 King 11. 20. which another Prophet writing saith they rejoyced 2 Chron. 23. 21. So 2 King 21. 24. with 2 Chron. 33. 25. and 2 King 23. 30. with 2 Chr. 36. 1. The reason hereof is because a multitude is many and yet as one therefore that which in Mat. 20. 31. is ochlos a multitude in Mar. 10. 48. is polloi many Vers. 18. in thy seed here the word seed is in speciall meant of one that is Christ Gal. 3. 16. 18. who was both of the seed of David and sonne of Abraham according to the flesh Rom. 1. 3. and also God over all blessed for ever Rom. 9. 5. in whom the nations doe blesse themselves and glory Ier. 4. 2. Ps. 72. 17. blesse themselves that is apply thy faith the blessing of Christ to themselves and so profess it or shall be blessed as the Greeke translateth it and as the promise was before made in that forme in the Hebrew Gen. 12. 3. and after in Genesis 28. 14. Vers. 19. Beersheba which the Greeke interpreteth the well of the oath See before in Gen. 21. 31. Vers. 20. Milcah called in Greeke Melcha shee was Abrahams brothers wife Gen. 11. 29. Of whose off-spring Abraham now heareth glad tidings unto whom he after sendeth for a wife for his sonne Isaak Gen. 24. Vers. 21. Uz or Urs in Greeke Oox. In this land Iob the patient dwelled Iob. 1. 1. There was also another Vz of Aram
will not eate untill I have spoken my word and hee said speake And hee said I am Abrahams servant And Iehovah hath blessed my Lord greatly and he is become great he hath given him flocks and heards and silver and gold and men seruants and women-servants and camels and asses And Sarah my lords wife bare a son to my lord after her old-age and he hath given unto him all that hee hath And my lord made me swear saying Thou shalt not take a wife unto my sonne of the daughters of the Canaanite in whose land I dwell If thou shalt not goe unto my fathers house and unto my family and take a wife unto my son And I said unto my lord if so be the woman will not goe after me And he said unto me Iehovah he before whom I have walked will send his Angell with thee and will prosper thy way and thou shalt take a wife unto my sonne out of my family and out of my fathers house Then shalt thou be cleare from my exsecration when thou shalt come unto my family and if they will not give thee one then shalt thou be cleare from my exsecration And I came this day unto the well and I said Iehovah God of my lord Abraham if thou bee now prospering my way the which I go Behold I stand by the waters and let the maid that commeth forth to draw and I say to her let me drinke I pray thee a little water out of thy pitcher And shee say to mee Both drinke thou and I will draw for thy camels also let the same bee the woman whom Iehovah hath evidently appointed for my lords son And before I had made-an-end of speaking in my heart behold Rebekah came forth and her pitcher on her shoulder and shee went downe unto the well and drew and I said unto her let mee drinke I pray thee And she hasted and let-downe her pitcher from upon her and said drinke thou and I will give thy camels drink also and I drank and she gave the camels drink also And I asked her and said whose daughter art thou and she said the daughter of Bethuel son of Nachor whom Milcah bare unto him and I put the earering upon her face and the bracelets upon her hands And I bended downe-the-head and bowed my selfe unto Iehovah and I blessed Iehovah God of my lord Abraham who led mee in the way of truth to take the daughter of my lords brother unto his son And now if you will doe mercy truth unto my lord tell me and if not tell me that I may turn unto the right-hand or unto the left And Laban Bethuel answered said The thing proceedeth froÌ Iehovah we cannot speak unto thee evill or good Behold Rebekah is before thee take her and goe and let her be the wife to thy lords son as Iehovah hath spoken And it was wheÌ Abrahams servant heard their word that he bowed himselfe downe to the earth unto Iehovah And the servant brought-forth vessels of silver vessels of gold and garments and gave to Rebekah and hee gave to her brother and to her mother precious things And they did eate and drinke hee and the men that were with him taried-all-night they rose-up in the morning and hee sayd send me away unto my lord And her brother her mother said let the damsell abide with us daies at least ten afterward she shal goe And he said unto them Hinder me not seeing Iehovah hath prospered my way send me away that I may goe unto thy lord And they said we will call the damsell and will aske of her mouth And they called Rebekah and said unto her Wilt thou goe with this man And she said I will goe And they sent away Rebekah their sister her nurse and Abrahams servant and his men And they blessed Rebekah said unto her Our sister bee thou unto thousands of ten-thousands let thy seed possesse the gate of those that hate them And Rebekah arose and her damsels and they rode upon the camels went after the man and the servant tooke Rebekah and went away And Isaak came from the way to Beer-lachai-roi and he dwelt in the south country And Isaak went-out to meditate in the field at the looking-forth of the evening and he lifted up his eyes saw and behold the camels were comming And Rebekah lifted-up her eyes and saw Isaak she lighted off the camel For she had said unto the seruant what man is this that walketh in the field to meet us And the servant had said he is my lord and she tooke a veile and covered herselfe And the servant told Isaak all things that he had done And Isaak brought her unto the tent of Sarah his mother and he tooke Rebekah and shee was to him a wife and he loved her and Isaak was comforted after his mother was dead Annotations INto dayes that is yeeres see Gen. 18. 11. Hee was now 140 yeeres old for Isaak his son was fourty Gen. 25. 20. and he was borne when Abraham was 100. Gen. 21. 5. Vers. 2. the eldest or the Elder so the Greeke translateth it elder or ancient whereby may bee meant Governour as the words following doe explaine for Elder is an usuall name for Governour Gen. 50. 7. Num. 11. 16. Ruth 4. 2. 1 Tim. 5. 17. This in likelihood was his Steward Eliezer Gen. 15. 2. under my thigh a signe which Iaakob also required of his sonne Ioseph Gen. 47. 29. eyther to signifie subjection or for a further mystery of the covenant of circumcision or rather of Christ the promised seed who was to come out of Abrahams loynes or thigh as the like phrase sheweth in Gen. 46. 26. of the soules that came out of Iaakobs thigh wherefore Abraham and Iaakob make their thighes as holy signes in respect of Gods promise For otherwise in swearing they used to lift up the hand towards heaven see Gen. 14. 22. Hereupon the Greekes have of the Hebrew word Ierek that is a Thigh framed their Horkos that is an oath even as of the Hebrew Iamin which is the right hand used when oaths were taken Esay 61. 8. they have formed the Greeke word Omnuo to sweare Vers. 3. by Iehovah by whom alone we are commanded to sweare Deut. 6. 13. The Chaldee saith by the word of the Lord that is Christ Ioh. 1. 1. the Canaanite or Canaanites as the Greeke translateth see Gen. 10. 16. This care Abraham had for his sonnes wife lest by marying with unbeleevers he or his posterity should be drawne from God as the Law saith Thou shalt make no mariages with them they daughter thou shalt not give unto his sonne neither take his daughter unto thy sonne for they will turne away thy sonne from following me c. Deut. 7. 3. 4. See also Gen. 27. 46. Plato a heathen Philosopher divinely sheweth in his 6 booke of lawes the end of mariage to be the continuall propagation of
of Rebekah as the Scripture sheweth Nurses to have 1 Thes. 2. 7. Num. 11. 12. Vers. 60. unto thousand that is a mother of innumerable people The Chaldee translateth thousands and ten thousands whereby an infinite number is meant as in Dan. 7. 10. the gate that is as the Greeke and Chaldee translateth the cities and by possessing or inheriting is meant dominion over them Lev. 25. 46. See in Gen. 22. 17. them or it that is the seed see Gen. 22. 17. Vers. 61. after the Greeke translateth with the man So in 1 Cor. 10. 4. the rocke that followed them is in the Syriack and Arabick versions turned the rocke that went with them Thus Rebekah left her friends and fathers house to goe unto Isaak her husband so the Spouse of Christ is exhorted to forget her people and her fathers house Psal. 45. 11. Vers. 62. from the way Hebr. from the comming or from comming that is from walking The Greeke translateth Isaak walked through the wildernesse Beer lachai roi that is the well of him that liveth that seeth me whereof see Gen. 16. 14. The Greek saith by the well of vision the Chaldee from the well whereat the Angell of life appeared But the Ierusalemy paraphrase saith And Isaak went from the schoole-house of Sem the great to the well whereat the majesty of the Lord had beene revealed Though this exposition be uncertaine yet it is certaine Sem was now alive by comparing his life time Gen. 14. 18. Where Melchisedek is counted by the Iewes Sem the great who might well be master of a schoole of the Prophets south country or land of the south the south part of Canaan see Gen. 12. 9. Vers. 63. to mediate or to pray as the Chaldee translateth but the Greeke saith to exercise him-selfe which comprehendeth both meditation and prayer as the Hebrew also doth Psal. 77. 4. 7. 13. and 119. 15. and 102. 1. the looking forth or turning towards that is when it was towards evening before Sunne setting as on the contrary the looking forth of the morning Exod. 14. 27. is very early before Sunne rising So in Deut. 23. 11. where this phrase is explained to meane before the Sun be set It seemeth to be at the ninth houre of the day with us the third houre after noone for then they beganne the daily evening service of God and burning of sacrifice and it was called in Israel the houre of prayer Act. 3. 1. Vers. 64. lighted Hebr. fell downe the Greeke hath leaped downe which was to meet him with the more reverence and submission a veyl a signe also of subjection 1 Cor. 11. 5. 6. 10. Vers. 67. the âânt of Sarah which she had peculiar for her owne use see Gen. 23. 2. the Greek translateth it the house or habitation and so the Lords tent is called an house 1 Chron. 9. 23. Compare with this Song 8. 2. where the Church bringeth Christ into her mothers house he tooke by solemnity of mariage this was in the 40 yeere of his life Gen. 25. 20. loved her So ought men to love their wives as their owne bodies likewise hee saith Husbands love your wives even as Christ also loved the Church Eph. 5. 28. 25 was dead These words the Chaldee paraphrast addeth and the Hebrew text sometime supplieth such wants as that which thou hast prayed Esay 37. 21. for I have heard that which thou hast prayed 2 King 19. 20. The Greeke translateth he was comforted concerning Sarrha his mother She died three yeeres before his mariage Hereupon the Hebrew Doctors say Isaak mourned for his mother Sarah three yeeres after three yeeres he tooke Rebekah and forgat the mourning for his mother from whence thou maist learne that whiles a man takes not a wife his love goeth after his parents when hee takes a wife his love goeth after his wife as it is said in Gen. 2. 24. Therefore shall a man leave his father and his mother and he shall cleave to his wife Pirkei R. Eliezer ch 32. CHAP. XXV 1 Abraham taking Keturah to wife hath by her many sonnes and nephewes 5 The division of his goods 7 His age and death 9 His buriall 11 Isaak blessed after his father's death 12 The generations of Ismael 17 his age and death 19 Isaak prayeth for Rebekah being barren 22 She conceiving the children strive in her wombe 24 The birth of Esau and Iakob 27 Their different state 29 Esau selleth his birthright to Iakob for a messe of pottage ANd Abraham added and tooke a wife and her name was Keturah And she bare to him Zimran and Iokshan and Medan and Midjan and lishbak and Shuach And Iokshan begat Sheba and Dedan and the sonnes of Dedan were Asshurim and Lerushim and Leummim And the sonnes of Midâan Ephah and Epher and Epoch and Abida and Eld ãâ¦ã all these were the sonnes of Keturah And Abraham gave all that he had to Isaak And to the sonnes of the concubines which Abraham had Abraham gave gifts and sent them away from ãâ¦ã aak his sonne while hee yet lived eastward unto the east country And these are the dayes of the yeeres of the life of Abraham which he lived hundred yeeres and seventy yeeres and five yeeres And Abraham gave-up the ghost and dyed in a good hoary age an old-man and full of ãâ¦ã and hee was gathered unto his peoples And Isaak and Ismael his sonnes buried him in the cave of Macpelah in the field of Ephron the sonne of Zohar the Chethite which is before Mamree The field which Abraham purchased of the sonnes of Cheth there was Abraham buried and Sarah his wife And it was after the death of Abraham that God blessed Isaak his sonne and Isaak dwelt by Beer-lachai-roi And these are the generations of Ismael Abrahams son whom Hagar the Aegyptian Sarahs hand maid bare unto Abraham And these are the names of the sonnes of Ismael by their names according to their generations the first-borne of Ismael Nebajoth and Kedar Adbeel and Mibsam And Mishma and Dumah and Massa. Hadar and Tema Ietur Naphish and Kedmah These are the sonnes of Ismael and these are their names by their townes and by their castles twelve Princes according to their nations And these are the yeeres of the life of Ismael a hundred yeeres and thirty yeeres and seven yeeres and he gave-up the ghost and died and was gathered unto his peoples And they dwelt from Havilah unto Shur which is before Aegypt as thou goest to Assiria before the faces of all his brethren did hee fall ãâã ãâã ãâã ãâã ãâã And these are the generations of Isaak the sonne of Abraham Abraham begat Isaak And Isaak was fourtie yeeres old when hee tooke Rebekah daughter of Bethuel the Syrian of Padan Aram the sister of Laban the Syrian unto him to wife And Isaak intreated Iehovah for his wife because shee was barren and Iehovah was intreated of him and Rebekah his wife conceived And the sonnes strougled-together within her and
2. These were of the worst sort of people in the land Ezek. 16. 3. Vers. 35. a bitternesse of spirit that is a griefe of mind through their bitter provocation and rebellious cariage so that they were yrked of their life by reason of them Gen. 27. 46. Or of a rebellious spirit resisting their parents This latter the Greeke followeth calling them Contentious with Isaak and Rebekah and the Chaldee saith they were rebellious and stubborne against the word of Isaak and Rebekah unto which the Ierusalemy Thargum addeth that they served God with strange service that is idolatry and received not the instruction either of Isaak or of Rebekah See Gen. 27. 46. CHAP. XXVII 1 Isaak sendeth Esau for venison purposing to eat and blesse him before his death 5 Rebekah instructeth Iakob to obtaine the blessing 15 Iakob under the person of Esau obtaineth it 30 Esau bringeth venison 33. Isaak trembleth 34 Esau complaineth and by importunity obtaineth a blessing 41 He threatneth to kill Iakob 42 Rebekah disappointeth it ANd it was when Isaak was old and his eyes were dimme that he could not see then called hee Esau his elder son and said unto him my son and hee said unto him Behold here am I. And he said Behold now I am old I know not the day of my death And now take I pray thee thy wepons thy quiver and thy bow and goe out to the field and hunt for me venison And make for me savoury-meats such as I love and bring it to me that I may eat that my soule may blesse thee before I dye And Rebekah heard when Isaak spake to Esau his sonne and Esau went to the field to hunt for venison for to bring it And Rebekah said unto Iakob her son saying Behold I heard thy father speaking unto Esau thy brother saying Bring me venison and make for me savoury-meats that I may eat and I will blesse thee before Iehovah before my death And now my sonne obey my voice according to that I doe command thee Goe now unto the flocke and take to me from thence two good kids of the goats and I will make them savoury-meats for thy father such as he loveth And thou shalt bring them to thy father that he may eat for that hee may blesse thee before his death And Iakob said to Rebekah his mother Behold Esau my brother is a hairy man and I a smooth man If so be my father shall feele me then shall I be in his eyes as a deceiver and I shall bring upon me a curse and not a blessing And his mother said unto him Vpon me be thy curse my sonne Onely obey my voice and goe take them unto me And he went and tooke and brought them to his mother and his mother made savoury-meats such as his father loved And Rebekah tooke the desireable garments of Esau her elder sonne which were with her in the house and put them upon Iakob her yonger sonne And the skinns of the kids of the goats she put upon his hands and upon the smooth of his neck And she gave the savoury-meats and the bread which shee had made into the hand of Iakob her sonne And he came unto his father and said my father and hee said Behold here I am who art thou my sonne And Iakob said unto his father I am Esau thy firstborn I have done even as thou spakest unto mee Arise I pray thee sit and eate of my venison that thy soule may blesse me And Isaak said unto his son How is this that thou hast so soon found it my son And hee said because Iehovah thy God brought it to passe before me And Isaak said unto Iakob Come neere I pray thee and let me feele thee my sonne whether thou be the same my sonne Esau or not And Iakob went-neere unto Isaak his father and he felt him and he said the voice is the voice of Iakob and the hands are the hands of Esau. And he discerned him not because his hands were as the hands of Esau his brother hairy and he blessed him And he said art thou the same my sonne Esau And he said I. And he said Bring-neere unto me and I will eat of my sonnes venison that my soule may blesse thee and hee brought it neere to him and he did eat and he brought unto him wine and hee dranke And Isaak his father said unto him Come neere now and kisse me my sonne And he came neere and kissed him and he smelled the smell of his garments and blessed him and said See the smell of my sonne is as the smell of a field the which Iehovah hath blessed And God give unto thee of the dew of the heavens and of the fatnesses of the earth and multitude of corne and of new-wine Let peoples serve thee and nations bow-downe themselves unto thee be thou a master to thy brethren and let thy mothers sonnes bow-downe-themselves unto thee Cursed be every one of them that curse thee and blessed be every one of them that blesse thee And it was when as Isaak had made an end of blessing Iakob and it was that Iakob was but going gone out from the presence of Isaak his father that Esau his brother came in from his hunting And he also made savoury meats brought them to his father and said unto his father Let my father arise and eate of his sonnes venison that thy soule may blesse me And Isaak his father said unto him who art thou and he said I am thy son thy first borne Esau And Isaak trembled with a very vehement great trembling said Who where is he that hath hunted venison broght it unto me I have eaten of all ere thou camest and have blessed him yea and he shall bee blessed When Esau heard the words of his father then cryed-he-out with an outcry great and bitter very vehemently and said unto his father Blesse me mee also my father And he said Thy brother came with guile and he hath taken thy blessing And he said Is it because his name was called Iakob for hee hath supplanted me these two-times he tooke my first-birthright and behold now he hath taken my blessing and he said hast thou not reserved a blessing for me And Isaak answered and said unto Esau Loe I have appointed him to be a master over thee and all his brethren have I given to him for servants and with corne and new wine have I sustained him and unto thee now what shall I doe my son And Esau said unto his father Hast thou but that one blessing my father blesse me me also my father and Esau lifted up his voice and wept And Isaak his father answerd and said unto him Behold of the fatnesses of the earth shall thy dwelling be and of the dew of the heavens from above And by thy sword shalt thou live and thy Brother shalt thou serve and it shall be when thou shalt get-the-dominion that thou shalt breake his yoake
from off thy necke And Esau hated Iakob for the blessing with which his father had blessed him and Esau said in his heart The dayes of mourning for my father are nigh and I will kill Iakob my brother And the words of Esau her elder son were told to Rebekah and she sent and called Iakob her yonger sonne and said unto him Behold Esau thy Brother comforteth him-selfe as touching thee to kill thee And now my sonne obey my voice and arise flee thou unto Laban my Brother to Charran And tarry with him a few dayes untill the hot-wrath of thy Brother turne away Vntill the anger of thy Brother turne-away from thee and hee forget that which thou hast done to him and I will send and take thee from thence why should I bee bereaved even of you both in one day And Rebekah said unto Isaak I am yrked of my life because of the daughters of Cheth if Iakob take a wife of the daughters of Cheth like these of the daughters of the land wherefore have I life Annotations THat he could not see Hebr. from seeing which phrase the Apostle turneth in Greeke not to see Rom. 11. 10. from Psal. 69. 24. Vpon this occasion Gods workes were shewed in Isaak as Ioh. 9. 3. for in his blindnesse he gave Iakob the blessing which he would not so have done if hee had seene vers 23. elder in Heb ew greater to weet of age or by birth as the Greeke translateth Elder and lesser for yonger v. 15. see Gen. 10. 21. Vers. 2. my death the Greeke saith my end yet lived hee after this above fourty yeeres Genes 35. 28. 29. Vers. 3. Venison Hebr. hunting whereof venison hath the name as being gotten by hunting So v. 5. 19. c. Vers. 4. that I may or and I will eate so in v. 7. and 10. These two phrases are used indifferently as that ye be not judged Matth. 7. r. which another Evangelist saith and ye shall not be judged Luke 6. 37. See also Gen. 12. 12. that my soule or to the end my soule that is I my selfe as after in v. 7. it is repeated Isaak being to give the blessing in faith Heb. 11. 20. would eate savoury meat and drinke wine ver 25. to stir up and cheare his spirit that he might be the more fit instrument of the spirit of God For sorrow anger and other such passions doe distemper the mind which may bee mitigated by outward meanes as wine maketh men to forget their misery Prov. 31. 6. 7. and musicke allayeth anger wherefore Elisha the Prophet when he was moved against King Iehoram called for a musitian who when hee played the hand of the Lord came upon the Prophet 2 King 3. 14. 15. blesse thee as the Priests with authority blessed and put the name of God upon the people Gen. 14. 19. Num. 6. 23. 27. So the Patriarches derived the blessing before their death unto their children or some one of them as an inheritance by testament wherefore Paul speaketh of inheriting the blessing Heb. 12. 17. which also was of great authority and strength as being done by the Spirit of God and in faith and before the Lord as vers 7. See Gen. 28. 3. 4. and 48. 15. 16. 20. and 49. 25. 26. 28. Heb. 11. 20. 21. and 12. 17. Esau who had his name of Doing is here promised the blessing upon his deeds as the law also promiseth blessing and life to the doers thereof Rom. 10. 5. but Iakob got the blessing by faith as do all the faithfull Gal. 3. 9. Vers. 7. before Iehovah that is in his presence by his power and authority and for ever the like phrase is of cursing 1 Sam. 26. 19. And being done before his death it was with the more power case reverence and as by his last will and testament So Deut. 33. 1. Vers. 12. if so be or Peradventure my father will feele me and I shall be c. The Greeke translateth it Mé pote which word Paul useth 2 Tim. 2. 25. in like sense If so be or If peradventure God will give them repentance as a deceiver or as one that causeth to erre the Greeke translateth it a despiser the Chaldee a mocker Or we may English it a very deceiver for in the Hebrew as is often a sure affirmation Neh. 7. 2. and so the Greeke answering thereto Iohn 1. 14. a curse not feared without cause for cursed is he that maketh the blind to erre in way Deut. 27. 18. and deceitfulnesse in all Gods works maketh men lyable to the curse Ier. 48. 10. Mal. 1. 14. Vers. 13. upon me thy curse a speech of her faith to incourage him though it may be mixt with infirmity of cariage for it seemeth she relyed on the oracle of God in Gen. 25. 23. the greater shall serve the lesse which oracle Isaak might understand not of the persons of Esau and Iakob but of the nations and peoples their posterity and therefore thought it his dutie to give the blessing of the first birthright unto Esau to whom by nature it belonged and which might not bee changed for affection as the Law after provideth in Deut. 21. 15. 16. 17. But Rebekah understood it of these very persons also and therefore attempted this strange and perillous way to procure the blessing unto Iakob A like different meaning of that oracle is gathered by men at this day The Chaldee paraphraseth thus It was said unto me by prophesie that curses shall not come upon thee but blessings Vers. 15. desireable garments Hebr. garments of desire that is good sweet precious the Greeke translateth it a goodly robe or faire stole which was a long garment that great men used to weare Luke 20. 46. and 15. 22. The Priests after in the law had holy garments to minister in Exo. 28. 2. 3. 4. which the Greeke there also calleth a holy robe or stole Whether the first borne before the law had such to minister in is not certaine but probable by this example For had they beene common garments why did not Esau himselfe or his wives keepe them but being in likelihood holy robes received from their ancestors the mother of the family kept them in sweet chests from mothes and the like whereupon it is said in verse 27. Isaak smelled the smell of his garments These might well figure out those robes of innocency and righteousnesse wherewith the saints are clothed Rev. 7. 9. 14. and 19. 8. and 3. 18. The like mystery also is in the kids skins following see Gen. 3. 21. Vers. 19. firstborne This though it were not so properly and cannot in that respect bee excused yet was it true in mystery and spiritually as Iohn Baptist was Elias Matt. 11. 14. and we gentiles are the Circumcision Phil. 3. 3. Rom. 2. 28. and the children of promise are counted for the seed Rom. 9. 8. Gal. 4. 28. Vers. 20. brought it to passe or made it to meet or occurre in Greeke delivered it
former teares to proceed not from true repentance And in hating his brother for the blessing hee shewed himselfe to bee of that wicked one as was Kain 1 Ioh. 3. 12. 15. This hatred continued also in his posterity against Iakob Obad. v. 10. 11. c. for my father the Hebrew phrase as also the Greeke is of my father but the meaning is for my fathers death as the like speeches otherwhere manifest Ezek. 24. 17. Ier. 6. 26. and at burials they used to mourne seven daies Gen. 50. 10. The Greeke translateth Let the daies of my fathers mourning be nigh that I may kill Iakob my brother so making it a wish for his fathers speedy death and the Hebrew also will bear that translation yea his words are such as may imply not a stay till his fathers death but that hee would with the first opportunity kill Iakob and so his father would soone die with sorrow Thus meaning he would be a double parricide And Rebekah with the first sent Iakob away to prevent danger Vers. 42. comforteth himselfe in respect of his losse of the blessing with this purpose and hope to kill thee So the comfort of the wicked is grounded on evill The Greeke translateth he threatneth thee and the Chaldee he layeth wayt for thee Vers. 43. flee thou or flee for thy selfe and for thy safety Here the blessing brought speedy persecution and exile upon Iakob which his mother counselled him in faith to undergoe rather then for his life to make accord with Esau and to forgoe his first birthright now obtained Vers. 44 a few daies these fell out to bee twenty yeeres as the sequele of the history sheweth Gen. 31. 38. and Rebekah saw him no more as the Hebrew Doctors gather by the time of her death which they thinke was before Iakob came againe See the notes on Gen. 35. 8. Vers. 45. why should I be the Greeke turneth it lest I be bereaved and she speaketh of the losse of them both for that Esau for his murder was also to be killed by the law in Gen. 9. 6. or if man had not punished him God might have cursed and cast him out as he did Kain Gen. 4. 11. 16. of Cheth the Greeke saith daughters of the sonnes of Cheth the Chethites whom Esau had maried Gen. 26. 34. 35. This griefe she tooke for an occasion also to get Isaaks consent unto Iakobs departure of the land that is of the inhabitants of the land whether Chethites or any other of the Canaanites see Gen. 11. 1. wherefore have I that is what good will my life doe me meaning none at all CHAP. XXVIII 1 Isaak blesseth Iakob and sendeth him to Padan Aram for a wife 9 Esau seeing it marieth Machalath the daughter of Ismael 10 Iakob by the way hath a dreame and vision of a ladder 13 God appearing promiseth to blesse him and bring him home againe 16 Iakob awaking and moved with reverence of the place annointeth a stone set up for a pillar and nameth the place Bethel 20 and maketh a vow to honour God there when he shall returne in peace ANd Isaak called Iakob and blessed him and commanded him and said unto him Thou shalt not take a wife of the daughters of Canaan Arise goe to Padan Aram to the house of Bethuel thy mothers father and take to thee a wife from thence of the daughters of Laban thy mothers brother And God Almighty blesse thee and make thee fruitfull and multiply thee and be thou an assembly of peoples And he give to thee the blessing of Abraham to thee and to thy seed with thee that thou maist inherite the land of thy sojournings which God gave unto Abraham And Isaak sent-away Iakob and he went to Padan Aram unto Laban son of Bethuel the Syrian the brother of Rebekah mother of Iakob and Esau. And Esau saw that Isaak had blessed Iakob and sent him to Padan Aram to take unto him a wife from thence when he blessed him and commanded him saying thou shalt not take a wife of the daughters of Canaan And Iakob had obeyed his father and his mother and was gone to Padan Aram. And Esau saw that the daughters of Canaan were evill in the eyes of Isaak his father Then went Esau unto Ismael and tooke Machalath daughter of Ismael son of Abraham the sister of Nebajoth unto his wives to him to wife ãâã ãâã ãâã ãâã ãâã And Iakob went-forth from Beersheba and went to Charran And he lighted upon a place and taried there all night because the sunne was gone-downe and he tooke of the stones of the place and put for his pillowes and lay-downe in that place And he dreamed and behold a ladder set-up on the earth and the head of it reaching to the heavens and behold the Angels of God ascending and descending on it And behold Iehovah was standing above it and said I Iehovah the God of Abraham thy father and the God of Isaak the land that which thou lyest upon to thee will I give it and to thy seed And thy seed shall be as the dust of the earth and thou shalt spread-abroad to the sea and to the East and to the North and to the south and blessed shall be in thee all families of the earth and in thy seed And behold I will be with thee and will keepe thee in all the way that thou shalt goe and will returne thee againe unto this land for I will not leave thee untill that I have done that which I have spoken unto thee And Iakob awaked out of his sleepe and he said Surely Iehovah is in this place and I knew it not And he feared and said how fearefull is this place this is no other but the house of God and this is the gate of heavens And Iakob rose-up-early in the morning and took the stone that he had put for his pillowes and set it for a pillar and he powred oile upon the head thereof And hee called the name of that place Bethel but Luz was the name of the citie at the first And Iakob vowed a vow saying If God will be with mee and will keepe mee in this way which I am going and will give me bread to eat and rayment to put on And I returne in peace unto my fathers house and Iehovah shall be to me a God And this stone which I have set for a pillar shall be the house of God and of all that thou shalt give to me I will tithing givethe-tenth unto thee Annotations BLessed him God hereby confirmed Iakobs faith against doubts and feares both of things past and to come while his father now wittingly and willingly blesseth him and comforteth him against future troubles that might befall him in his pilgrimage The Hebrew Doctors say Better is the end of a thing then the beginning thereof Eccles. 7 8. the first blessings where with Isaak blessed Iaakob were of the dew of heaven and corne of the earth Gen. 27. 28. the after
16 Iacob could not discern the fraud Ver. 24. Zilpah in Greek Zelpha hand maid or bondwoman servant see Gen. 16. 1. V. 25. the morning Every mans worke shall be made manifest for the Day shall declare it 1. Cor. 3. 13. They that do evill know not the light the morning is to them even as the shadow of death Iob 24. 16. 17. Therefore is this fact observed to bee done in the evening and discovered in the morning beguiled me The Chaldee saith lyed unto me These things as they shew the evill mind and cariage of Laban both in this his fact and the excuse following so may they bee considered as a chastisement of God upon Iakob who had by guile tho with a better mind gotten the blessing Gen. 27. 35. For even the righteous are recompensed in the earth Prov. 11. 31. and with what measure men mete it shall bee measured to them againe Mat. 7. 2. But how great an affliction was this unto Iakob to bee beguiled of his Loue and deflyed with another whom in respect of her he hated ver 30. 31. For love is strong as death Song 8. 6. Ver. 27. the seven of this or the weeke that is the seven daies banquet of this Leah and so confirme the mariage with her and then we will give thee the other A weeke hath the name in Hebrue of seven daies as with us it is called a seven night And the mariage feast used to continue seven daies as appeareth by Iudg. 14. 10. 12. And it is a canon among the Iewes that whosoeuer marieth a maide shall rejoyce with her 7. dayes not doing any worke but eating drinking and making merry And so if he marry a woman not a maid 3. daies And if he take more wives together he must rejoyce with every of them her conuenient time of joy Maimony treat of Wives ch 10. S. 12. 13. Thus Laban provided that Iakob by voluntary consent to this mariage with Leah should not be able afterward to put her away The Ierusalem Chaldee paraphrase plainly applyeth this to the seven dayes banquet for Leah And that it cannot be meant of seven yeeres before he should mary Rachel the birth of their children and life of Iakob after in the Historry do manifest Gen. 47. 9. and 41. 46. and 30. 24. there shall be given to we et by me as the Greeke translateth I will give The Hebrew also may signifie we will give that is I and my friends this also meaning Rachel ver 28. So to make him amends he urgeth upon him another mariage incestuous Which how ever Iakob accepted and it may by the special motion of Gods spirit as Samsons mariage with the Philistian woman was of the Lord Iudg. 14. 4. yet ordinarily the fact cannot be cleared nor may be imitated Though in mystery the churches of Iewes and Gentiles may by these two sisters be implyed as the two Testaments were in Abrams wives Gen. 16. Gal. 4. shalt serve So covetousnes of gaine by Iakobs service made him thus to offer and Iakob in yeelding to this is a mirror of patience Ver. 31. hated not simply but in comparison of Leah that is lesse loved as the former verse sheweth So in Deut. 21. 15. also in Mat. 6. 24. and Luk. 14. 26. And herein Leah was chastised of God for consenting to the sin with her father opened her womb that is made her to beare children the contrary was in Gen. 20. 18. The Chaldee translateth gave her conception Ver. 32. Ruben that is Son of-seeing or of him that seeth meaning her affliction as the next words doe explaine or See ye the Son So in Pirkei R. Eliezer chap. 36. it is said God saw Leahs tribulation and gave her conception and consolation to her soule and she bare a man-child of a goodly forme and sayd see the son which God hath given me Vers. 33 Simeon written in Greek by the Evangelists Symeon 2 Pet. 1. 1. and Simon Mat. 10. 2. by interpretation Hearing or son of hearing that Leah was hated Vers. 34. he called or not noting any person his name was called See Gen. 16. 14. Levi that is Ioyned the reason of the name here was of her husbands joyning unto her after the Levites were joyned unto the Priests in the ministery and service of God as Numb 18. 2. 4. Vers. 35. this time or now to weet againe as the Greeke addeth confesse that is openly praise and celebrate in solemne manner This here applyed to the Lord is after applyed to Iudah himselfe Gen. 49. 8. Iudah or Iehudah in Greeke Iudas by interpretation A Confessor or the son of Confession or of Praise Of him all the sons of Iakob are called Iewes Esth. 3. 6. Mat. 27. 37. and he is a true Iew whose praise is of God Rom. 2. 29. stayed or stood stil that is left off bearing for a whilâ afterward she had more increase Gen. 30. 17. And thus God dispensed his blessings where least love of man was showen which redounded to his further glory by Leahs thankfulnesse CHAP. XXX 1. Rachel in griefe for her barrennesse giveth Bilhah her mayd unto Iakob 5. Bilhah beareth Dan and Naphtali 9. Leah giveth him Zilpah her mayd who beareth Gad and Asher 14. Reuben findeth Mandrakes with which Leah hireth her husband of Rachel 17. Leah beareth Issachar Zebulun and Dinah 22. Rachel beareth Ioseph 25. Iakob desireth to depart 27. Laban stayeth him on a new covenant 37. Iakobs policie whereby he became rich ANd Rachel saw that she did not bearechildren unto Iakob and Rachel envied her sister and she said unto Iakob Give me sonnes or else I dye And Iakobs anger was kindled against Rachel and he sayd am I in Gods stead who hath with-held from thee the fruit of the wombe And she said Behold my handmaid Bilhah goe in unto her and shee shall beare upon my knees and I also shall bee builded by her And shee gave unto him Bilhah her handmayd to wife and Iakob went in unto her And Bilhah conceived and bare unto Iakob a son And Rachel sayd God hath judged me and hath also heard my voice and hath given unto me a sonne therefore called she his name Dan. And Bilhah Rachels hand maid conceived againe and bare a second son unto Iakob And Rachel said wrastlings of God have I wrastled with my sister I have also preuailed and she called his name Naphtali And Leah saw that shee had stayed from bearing and shee tooke Zilpah her handmaid and gave her unto Iakob to wife And Zilpah Leahs handmayd did beare unto Iakob a sonne And Leah said With a troupe and shee called his name Gad. And Zilpah Leahs hand-maid did beare a second son unto Iakob And Leah said With my blessednesse for the daughters will call me blessed and she called his name Aser And Reuben went in the daies of wheat haruest and found Mandrakes in the field and brought them unto his mother Leah and Rachel sayd unto Leah Give
compared with my sister the Chaldee addeth God hath received my request when I supplicated in my prayer I desired that I might have a son as my sister and it is granted me Naphtali or as the Greek writeth it Nephthalâim Rev. 7. 6. by interpretation Wrastler or son of My wrastling Vers. 11. with a troup or a troupe is come for here is a double reading in the Hebrew margine it is written ba Gad a troupe is come which in the text is one word bagad that is in or with a troup so after in v. 13. beasri in or with my blessednes And so the Greek translates it In or with but the Chaldee turneth it is come Gad signifieth a troup or band of men and to this interpretation Iakob after doth allude Gen. 49. 19. How be it the Greek translates it with good lucke or fortune Fortunately And in Arabik the planet Iupiter is called Gad. Gad that is a troup or host after the Greek Luck or fortune This word is used in Esa. 65. 11. that prepare a table for the troup there the Chaldee translateth it Idols for it meaneth the host of heaven or planets Ver. 13. with my blessednes or In my happinesse that is as the Greeke explaineth it O blessed or happy am I meaning that this child was both with her felicity The Chaldee translateth it I have praise or commendation daughters that is as the Greek translateth it women so in Prov. 31. 29. Song 6. 8. And the Chaldee women will praise me call me blessed or count me happy This phrase the Virgin Mary useth Luk. 1. 48. see also Song 6. 8. Aser or Asher that is Blessed happy or making blessed Vers. 14 Mandrakes in Hebrew Dudaim which signifieth lovely or amiable the Greeke translateth them apples of Mandragoras or Mandrake-apples the Chaldee also calleth them Iabrochin that is Mandrakes which name is borrowed from the Arabicke They were such things as gave a smell Song 7. 13. Whether they were those that wee now call Mandrakes is uncertain The name is not found in Scripture but in this history and in Song 7. 13. there the Chaldee paraphrase calls it Balsa. Vers. 15. Is it small the Greeke translateth Is it not enough These contentions were not meerly carnall but partly also for desire of Gods ordinary blessing in propagation and chiefly for the increase of the Church and obtaining the promised seed for salvation Vers. 17. heard Leah the Chaldee saith received her prayer so vers 6 and 22. Gods providence and goodnesse is here admirable that he should regard and in his booke record such things as these about childish works and womens contentions for their husband unto which notwithstanding the Lord abaseâh himselfe passing by the heroicall acts of the world and preacheth his grace in the middest of all humane infirmities to those that in faith doe call upon him V. 18 Issachar âhe Gâe ke addeth the interpretation Issachar that is Hire It is written with the letters Issaschar but by the vowels Issachar one S not pronounced which is not usuall Sachar signifieâh Hire or wage whereof he had the name But in that she counteth her sonne a reward from God for giving her maid to her husband it seemeth to be her error Vers. 20. endowed or given me a good gift as the Greeke translateth Zebulun oâ as the holy Ghost writeth it in Greeke Zabulon that is by interpretation Dwelling Vers. 21. Dinah that is Iudgement in Greeke Deina Vers. 22. remembred that is shewed care and help for Gen 8. 1. The Chaldee translateth the remembrance of Rachel came before God and hee receiued her prayer So in 1 Sam. 1. 19. 20. the Lord remembred Hannah opened that is as the Chaldee expoundeth it gave her conception So in Gen. 29. 31. Vers. 23. gathered or taken away my reproach meaning her barrennesse which was a reproach among men Luke 1. 25. 1 Sam. 1. 6. Esay 4. 1. Vers. 24. Ioseph that is He will adde or adding Sometime he is written Iehoseph as in Psal. 81. 6. and so it was graven on Aarons Brestplate Exod. 28. The like is in the writing of other names as Ionathan 1 Chron. 10. 2. or Iehonathan 1 Sam. 31. 2. Ioash 2 Chron. 24. 1. or Iehoash 2 King 12. 1. and sundrie the like will adde or prayerwise be adde to me The performance hereof see in Gen. ãâã 17. Hereby her saith appeareth The Hebrew ãâ¦ã ors observe that she said not other sonnes for she know that there should be but twelve tribes and she ãâ¦ã yed that the some sonne might be of her R. Menachem on Gen. 30. Vers. 25. to my land or country meaning Canaan ââomââed to him Gen. 28. 13. whither by faith he would returne and dwell in it expecting the blessing of God as Gen. 26. 3. Heb. 11. 9. So in Ier. 51. 9. Vers. 27. grace or favour in thy eyes an unperfect speech meaning tary I pray thee See the notes before on Gen. 11. 4. and 13. 9. and 23 13. Verse 28. Expresly-name or Nominate plainly appoint The Greeke saith distinguish that is distinctly name Vers. 30. before me that is before my comming so Gen. 32. 3. and 46. 28. encreased Hebrew broken forth that is increased and spred-abroad suddenly so vers 43. and Gen. 28. 14. The Greeke here translateth it encreased at my foot that is since my comming and by my travell and service So the foot is used to signifie laborious service Deut. 11. 10. and the comming or presence of any Hab. 3. 5 The Chaldee translateth it as before in vers 27. for my sake doe that is provide labour prepare c. for my owne family which he that doth not is worse then an Infidel 1 Tim. 5. 8. The Greeke translateth make my selfe and house Vers. 31. any thing that is any certaine wage or stinted hire of Labans gift He chose rather to depend on Gods providence will turne againe will feed c. that is as the Greeke explaineth it I will againe feed thy sheepe and keepe them Vers. 32. removing or remove thou and so the Greeke translateth separate thou it shall be meaning fuâh should bee his wage namely all that were borne so partie coloured after that time And this choice depended upon Gods blessing for naturally the cattell would bring forth others like themselves and so Iakobs part should be few But by Gods extraordinary providence it fel out otherwisee see Gen. 31. 10. 12. Vers. 33. my justice that is a just reward of my labours from the hand of God on whom I depend and just dealing in me who shall be seene to keepe nothing but my owne answer sor or testifie for or with me The contrary is in Esay 59. 12. our sinnes answer or testifie against us Answering is for witnessing in Exod. 20. 16. in time to come that is hereafter shortly the Hebrew phrase is in day to morrow but to morrow is often used for hereafter or time to come Exod. 13. 14. Deut. 6. 20.
these for another as and hee called 2 Sam. 5. 9. which another Prophet saith therefore they called 1 Chron. 11. 7. Vers. 45. a pillar a moniment of the covenant which Iakob consented to make Vers. 46. did eate after the covenant had beene made verse 54. Vers. 47. Iegar sahadutha these are Syriak words signifying The heape of witnesse as the Greek turneth them So Laban named it in his owne language Gal-eed This is Hebrew and signifieth also The heape a witnesse as the Greek translateth it So Iakob named it in his holy language and thus the children of them both by the name might remember the league here made And hereupon it seemeth the mount and country adjoyning was called Galaad or Gilead Vers. 48. heap in Hebrew Gal. a witnesse in Hebr. Ed which together make Galeed Vers. 49. Mispah that is by interpretation a Watch-tower or place of Espying The place had these names figuratively as being a signe of Gods witnesse to and watch ouer the covenant now made watch or espie it sheweth a reason of the former name hid that is absent out of the sight one of another The Greeke translateth because we depart one from another Vers. 50. If thou shalt we may understand Swearing or Wishing a curse to thy selfe if c. Or That thou shalt not See the notes on Gen. 24. 38. and 14. 23. is or be witnesse and consequently a punisher of the evill For the men that were present were not meet-witnesses because they were kinsfolkes v. 23. Vers. 52. that I will not this manner of speaking is earnest and deliberate as is meet in making covenants It may also be properly interpreted If I to weet shall passe over this place I will not passe over to thee for evill and if thou to weet shalt passe over c. But If in Hebr. is sometime used for That and so the Greeke Act. 26. 23. unto thee meaning for evill as in the latter branch is expressed Vers. 53. God or Gods their father that was Tharah and he served strange gods Ios. 24. 2. So Laban sweareth by idols the feare that is the God feared as v. 42. So Iakob sware by the true God onely as is commanded Deut. 6. 13. Vers. 54. slew a slaughter for a feast and so they used at making of covenants Gen. 26. 30. Vsually the word is applyed to slaying of sacrifices but the generall meaning seemeth most proper here So in 1 King 1. 9. Numb 22. 40. bread this word is often used generally for all food see Gen. 21. 14. and sometime for flesh Lev. 3. 11. and 21. 6. Numb 28. 2. Vers. 55. blessed them Thus God over-ruled Labans cruell minde as hee turned Balaams curse into a blessing Deut. 23. 5. CHAP. XXXII 1. Iakob meeteth an hoast of Angels 3 Hee sendeth a message to Esau. 6 Hearing of Esaus comming hee is afraid 9 and prayeth for deliverance 13 He sendeth a present to Esau. 24 He wrastleth with an Angell and will have a blessing of him 28 Thereupon his name is called Israel 30 the place is called Peniel 31 and Iakob halteth ANd Iakob went on his way and the Angels of God met him And Iakob said when he saw them This is Gods host and hee called the name of that place Machanaim AND IAKOB SENT messengers before him to Esau his brother unto the land of Seir the field of Edom. And hee commanded them saying Thus shall yee say to my Lord to Esau thus saith thy servant Iakob I haue sojourned with Laban and taried untill now And I have oxen and asses flockes and men-servants and women-servants and I have sent to tell my Lord to finde grace in thine eyes And the messengers returned unto Iakob saying wee came to thy brother to Esau and also hee is comming to meet thee and foure hundred men with him And Iakob feared greatly and was distressed and hee divided the people that was with him and the flockes and the herds and the camels into two companies And he said if Esau come to the one companie and smite it yet the companie that is left shall escape And Iakob said ô God of my Father Abraham and God of my Father Isaak Iehovah that saydst unto me Returne unto thy land and to thy kindred and I will doe thee good I am lesse then all the mercies and then all the truth which thou hast done unto thy servant for with my staffe I passed over this Iordan and now I am become two companies Deliuer mee I pray thee from the hand of my brother from the hand of Esau for I feare him lest he will come and smite mee the mother with the sonnes And thou saidst doing good I will doe thee good and will put thy seed as the sand of the sea which shall not bee numbred for multitude And hee lodged there the same night and tooke of that which came into his hand a present for Esau his brother Two hundred she-goats and twenty hee-goats two hundred ewes and twenty rammes Thirty milch camels and their yong-ones forty shee-bullocks and ten hee-bullocks twenty shee-asses and ten hee asse-colts And he gaue them into the hand of his servants every herd by it selfe alone and said unto his servants passe over before mee and put a space betweene herd and herd And he commanded the first saying when Esau my brother shall meet thee and shall aske thee saying whose art thou and whither goest thou and whose are these before thee Then thou shalt say they be thy servant Iakobs it is a present sent to my Lord to Esau and behold hee also is behinde us And hee commanded also the second and the third and all that went after the herds saying according to this speech shall ye speake unto Esau when you finde him And ye shall say also Behold thy servant Iakob is behinde us for hee said I will appease his face with the present that goeth before me and afterward I will see his face peradventure he will accept my face And the present passed-over before his face and himselfe lodged that night in the company And hee rose up that night and tooke his two wives and his two hand-maides and his eleven children and hee passed over the foord Iabbok And hee tooke them and caused them to passe over the brooke and caused to passe over that which hee had And Iakob was left him-selfe alone and there wrastled a man with him untill the rising-up of the morning And hee saw that hee prevailed not against him and he touched the hollow of his thigh and the hollow of Iakobs thigh was out of joynt as he wrastled with him And he said let me goe for the morning riseth-up and hee said I will not let thee goe except thou blesse mee And hee said unto him what is thy name and hee said Iakob And hee said thy name shall not bee called any more Iakob but Israel for as-a-Princehast-thou-power with God and with men and hast prevailed And Iakob asked and said
to wife And the sonnes of Iakob answered Sechem and Hamor his father with deceit spake because hee had defiled Dinah their sister And they said unto them wee cannot doe this thing to give our sister to a man that hath a superfluous-fore-skin for that were a reproach unto us Onely in this will we consent unto you if ye will be as we are that every male of you be circumcised Then will we give our daughters unto you we will dwell with you and wee will become one people And if ye will not hearken unto us to bee circumcised then will wee take our daughter and we will be gone And their words were good in the eyes of Hamor and in the eyes of Sechem Hamors sonne And the yongman delayed not to doe the thing because he had-delight in Iakobs daughter and hee was more honourable then all the house of his father And Hamor and Sechem his sonne came unto the gate of their citie and spake unto the men of their citie saying These men they are peaceable with us therfore let them dwell in the land and trade therein for the land behold is large of spaces before them let us take their daughters to us for wives let us give unto them our daughters Onely in this will the men consent unto us for to dwell with us for to become one people if every male among us be circumcised even as they are circumcised Their cattell and their substance and every beast of theirs shall not they be ours onely let us consent unto them and they will dwell with us And unto Hamor and unto Sechem his sonne hearkened all that went-out of the gate of his citie and they were circumcised every male all that went-out of the gate of his citie And it was in the third day when they were sore that two sonnes of Iakob Simeon and Levi Dinahs brethren took each-man his sword and came upon the citie in confidence and they killed every male And they killed Hamor and Sechem his sonne with the edge of the sword and tooke Dinah out of Sechems house and went-out The sonnes of Iakob came upon the slaine and spoiled the citie because they had defiled their sister They tooke their sheepe and their oxen and their asses and that which was in the citie and that which was in the field And all their wealth and all their little-ones and their wives they tooke-captive and spoyled and all that was in the house And Iakob said to Simeon and to Levi ye have troubled me to make mee to stinke among the inhabitants of the land among the Canaanites and among the Pherizzites and I am few in number and they will gather themselves together against me and smite me and I shall bee destroyed I and my house And they said Should hee deale with our sister as with an Harlot Annotations THe daughters that is the women as Gen 30. 13. Vpon what occasion she went to see them Moses telleth not the Hebrew Doctors say the maids of Sechem went abroad with timbrels to play c. Pirkei R. Eliezer ch 38. and that it was on a solemne feast day which they kept in that country Ioseph Antiq. b. 1. God noteth Dinahs going out as an occasion of her evill and after reacheth yong women to be keep rs at home Tit. 2. 5. So among the Iewes virgines were after this wont to be kept in 2 Maccab. 3. 19. Dinah was now about 14. yeers of age Iakobs onely daughter Vers. 2. Hamor called in Greeke Emmor So in Act. 7. 16. Evite Hâbr Chivvite see Gen. 10. 17. humbled or afflicted that is defiled her vers 5. for this word is applied onely to adulterous and unlawfull copulation as in Deut. 21. 14. 22. 24. 29. Iudg. 19 24. 2 Sam. 13. 12. 14. Eze. 22. 10. 11. Vers. 3. spake to the heart or as the Greeke translateth according to the minde of the damsell that is kindly on his part and such things as liked and comforted her who it seemeth was sorrowfull for this injury done her as Thamar was in like case 2 Sam. 13. 19. 20. So the Chaldee translateth hee spake consolations to the heart A like phrase is used for kinde and comfortable speaking in Gen. 50. 21. Esa. 40. 2. Hos. 2. 14. And that which in Ioh. 11. 19. is said to comfort them the Syriak there translateth to speake with their heart So in 1 Thes. 2. 11. Vers. 5. that he namely Hamors sonne as the Greeke translation addeth held his peace or kept-silence as deafe concealing his griefe and asswaging it with consideration of Gods chastisement as other godly men did in their troubles Levit 10. 3. Psal. 39. 10. Thus Iakob ruling his owne spirit did better then his sonnes that tooke the citie verse 27. Prov. 16. 32. Vers. 7. folly in Israel or against Israel that is as the Greeke and Chaldee doe explaine it a filthy and ignominious fact on his part vile foolish and filthy to the Church of God an ignominie and reproach Moses writeth this according to the speech used in his time when to doe folly in Israel was meant of wicked acts done to the scandall of the Church as Deut. 21. 21. Ios. 7. 15. Iudg. 20. 6. Israel being put for his posterity the Israelites see Gen. 19. 37. should not the Chaldee addeth it was not right or meet to be done So the Law commandeth there shall be no whore of the daughters of Israel Deut. 23. 17. and whordome should not be named among the Saints Eph. 5. 3. Vers. 8. is affected or is fastened cleaveth with desire love and delight as this word implyeth the setting of the love upon any Deut. 21. 11. 7. 7. Vers. 10. before you free for you to choose where you like and to possesse it See Gen. 13. 9. and 10. 15. The Greeke addeth broad before you as verse 21. get firme possessions or hold your selves as possessors in it Vers. 11. finde grace and have my request granted see Gen. 33. 15. Vers. 12. Very largely aske Hebr. Multiply yee upon me vehemently dowry a gift of the man unto the woman or her parents before and in respect of mariage See the law hereof Exod. 12. 16. 17. Vers. 13. and spake to weet deceitfully or when they spake unto them Vers. 14. they said This the Greeke referreth to Simeon and Levi Dinahs brethren superfluous or uncircumcised-foreskin see Gen. 17. 11. Vers. 15. Onely in this or But with this condition The Greeke translateth In this we will bee like unto you so in verse 22. where the Greeke addeth the word Onely circumcised cut in the flesh see Gen. 17. 10. And herein was their deceit pretending to have them like themselves in religion and politie intending when they were sicke of their circumcising to kill them verse 25. Vers. 18. good that is as the Greeke hath pleasing Vers. 20. the gate where the publike assembly of the citizens used to bee for all matters of the common
appeare in these sons of Israel yet God in mercy pardoned them and hath honoured them in the scriptures with great dignities that their names should bee graven on twelve precious stones and caried upon the hie priests heart Exod. 28. 21. 29. and that the gates of the heavenly IerusaleÌ should be after the names of these twelve sons of Israel Ezek. 48. 31. Rev. 21. 12. And their number as it was answerable to the twelve Princes that came of Ismael Gen. 25. 16. so is it remembred by the twelve Apostles of Christ Luk. 6. 13. Rev. 21. 14. And although of Ioseph there came two tribes Gen. 48. 5. 6. so that after a sort there were thirteene yet the scripture in naming or rehearsing them usually setteth downe but twelve omitting the name now of one then of another as may in sunday places bee observed Deut. 33. Ezek. 48. Rev. 7. c. V. 23. Issachar of the naming and interpretation of these see the notes on Gen. 29. and 30. Here is to be observed how Issachar Zabulon are set next after Iudah though Dan Naphtali Gad Aser were borne between them Gen. 29. 35. and 30. 6. 8. 11. 13. 18. because all the sonnes of one mother should be set together so they are placed also in Gen. 46. 8. 14. 15. and 49. 3. 14. where Zabulon is before Issachar and Exod. 1. 2. 3. Numb 1. 5. 9. 26. 28. 1 Chron. 2. 1. And in this order were they graven and set on the stones upon Aarons Ephod see Exod. 28 10 21. in the annotations V. 26. were borne so the Gr. expresseth it the Hebrew being singular was borne So in Gen. 46. 22. Padan Aram or Mesopotamia see Gen. 25. 20. But here except Benjamin for he was borne in Canaan ver 18. Iakobs sons though borne out of the land yet come thereinto it being promised them of God Gen. 28. 13. when Esaus sons borne in the land do goe out and give place Gen. 36. 5. 6. Ver. 27. Mamre see Gen. 13. 18. and 23. 2. the Greeke addeth he being yet alive to Mambre V. 29. his peoples his godly forefathers see Gen. 25. 8. buried him so Isaak and Ismael buried Abraham Gen. 25. 9. Esau Iakob were now 120 yeeres old Gen. 25. 26. the world was 2288. yeere old And Isaak had lived blind above 40. yeeres before his death Gen. 27. 1. Which death is here mentioned to make an end of Iakobs history for otherwise the things following in Gen. 37. 38. about Ioseph Iudah fell out before Isaak dyed CHAP. XXXVI 1 The generations of Esau by his three wives 6 His removing to mount Seir. 10 The names of his sonnes 15 The Dukes which descended of his sons 20 The sons and Dukes of Seir. 24 Anah findeth mules 31 The Kings of Edom. 40 The Dukes that descended of Esau. ANd these are the generations of Esau he is Edom. Esau took his wives of the daughters of Canaan Adah the daughter of Elon the Chethite and Aholibamah the daughter of Anah the daughter of ZibeoÌ the Evite And Basemath the daughter of Ismael the sister of Nebaioth And Adah bare to Esau Eliphaz and Basemath bare Reuel And Aholibamah bare Ieush and Iaalam and Korah these were the sonnes of Esau which were borne unto him in the land of Canaan And Esau tooke his wives and his sons and his daughters and all the soules of his house and his cattell and all his beasts and all his substance which he had gathered in the land of Canaan and went unto a land from the face of Iakob his brother For their substance was more then that they might dwell together the land of their sojournings was not able to beare them because of their cattel And Esau dwelt in the mount of Seir Esau he is Edom. And these are the generations of Esau the father of Edom in the mount of Seir. These are the names of the sons of Esau Eliphaz the son of Adah the wife of Esau Reuel the son of Basemath the wife of Esau. And the sonnes of Eliphaz were Teman Omar Zepho and Gatam and Kenaz And Timna was concubine to Eliphaz Esaus son and she bare to Eliphaz Amalek these were the sons of Adah the wife of Esau And these were the sons of Reuel Nachath and Zerah Shammah and Mizzah these were the sons of Basemath the wife of Esau. And these were the sons of Aholibamah the daughter of Anah the daughter of Zibeon the wife of Esau and she bare to Esau Ieush and Iaalam Korah These were Dukes of the sons of Esau the sons of Eliphaz the first-borne of Esau duke Teman duke Omar duke Zepho duke Kenaz Duke Korah duke Gatam duke Amalek these were the dukes of Eliphaz in the land of Edom these were the sons of Adah And these were the sons of Reuel the son of Esau duke Nachath duke Zerah duke Shammah duke Mizzah these were the duks of Reuel in the land of Edom these were the sonnes of Basemath the wife of Esau. And these were the sons of Aholibamah the wife of Esau duke Ieush duke Iaalam duke Korah these were the dukes of Aholibamah the daughter of Anah the wife of Esau. These were the sons of Esau and these the dukes of them he is Edom. These were the sons of Seir the Chorite the inhabitants of the land Lotan and Shobal and Zibeon and Anah And Dishon Ezer and Dishan these were the dukes of the Chorites the sons of Seir in the land of Edom. And the sons of Loton were Chori and Hemam the sister of Lotan was Timna And these were the sons of Shobal Alvan and Manachath and Ebal Shepho and Onam And these were the sons of Zibeon both Ajah and Anah this Anah was he that found the mules in the wildernesse when he fed the asses of Zibeon his father And these were the sons of Anah Dishon and Aholibamah the daughter of Anah And these were the sons of Dishan Chemdan and Eshban and Iethran and Ceran These were the sons of Ezer Bilhan Zaavan and Akan These were the sons of Dishan Vz Aran. These were the dukes of the Chorites duke Lotan duke Shobal duke Zibeon duke Anah Duke Dishon duke Ezer duke Dishan these were the dukes of the Chorites according to their dukes in the land of Seir. And these were the Kings which reigned in the land of Edom before there reigned any King of the sons of Israel And there reigned in Edom Bela the son of Beor and the name of his citie was Dinhabah And Bela dyed and there reigned in his sted Iobab the son of Zerach of Bozrah And Iobab dyed and there reigned in his stead Chusham of the land of Temani And Chusham dyed and there reigned in his stead Hadad the son of Bedad who smote Midian in the field of Moab and the name of his citie was Avith And Hadap dyed and there reigned in his stead Samlah of Masrekah And Samlah dyed and
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
so Daniel had the government over Babylon for expounding the Kings dreame Dan. 2. 48. Thus God bringeth low and lifteth up raiseth up the poore out of the dust and lifteth up the begger from the dunghill to set him among Princes c. 1 Sam. 2. 7. 8. Psal. 113. 7. Ver. 42. fine linnen or bysse in Hebrew shesh a kind of silk that groweth in Egypt other lands Ezek. 27. 7. It made costly white cloth which great personages used to weare Pro. 31. 22. Ezek. 16. 10. Luk. 16. 19. Rev. 19. 8. The Greeke and Chaldee terme it bysse See the notes on Exod. 25. 4. Ver. 43. the second Kings had two charrets for more honour and use 2 Chron. 35. 24. by setting Ioseph hereon the King honored him as Mordecai was by riding on the Kings horse Est. 6. 8. c. The Hebrew phrase is charret of the second wherby may bee meant of the second person or next to the King The Greeke translateth second charret Abrek the Chaldee translateth this is the father of the King as compounded of Ab a father and Rek which the Syriak useth sometime for a King according to the Latine Rex and Ioseph professeth that God had made him a father to Pharaoh Gen. 45. 8. Thargum Ierusalemy also expoundeth it God save or Live let the Father of the King the Master in wisdome and tender in yeeres Or Abrek is to kneele-downe the same that Habrek after the Egyptian manner of pronouncing as Egalti Es. 63. 3 is used for Higalti Ashcem Ier. 25. 3. for HashceÌ Ver. 44. am Pharaoh that is King for this is an honourable title and no proper name see the notes on Gen. 12. 15. It may also be an oath to confirme his authoritie so true as I am Pharaoh so without thee c. his hand or foot that is do any thing The Chaldee as before hee spake of armes ver 40. so here againe translateth without thy word shall not a man lift up his hand to hold weapons nor his foot to ride on a hgrse c. V. 45. Zaphnath paaneach Egyptian words which the Gr. leaveth untranslated the Chaldee paraphrast interpreteth The man to whom secrets are revealed Philo saith a finder out of secret things Hierom expoundeth them the saviour of the world priest of On or Prince President as the Chaldee calleth him Rabba But the Gr. translateth Priest of Heliopolis He might be both as was the manner of those times places See Gen. 14. 18. And among the Egyptians Priests were learned men Doctors of Arts aswell as sacrificers to their Gods Diodor. Sicul. 2. Book On was a City in Egypt called also Aven Ezek. 30. 17. in Gr. Heliopolis that is the City of the Sun They of Heliopolis are reported to be the wisest of al the Egyptians and unto that Citie the people used to resort once a yeer to do honor unto the Sun by sacrifice Herodot in Euterpe over the Chaldee addeth ruler over the land So in verse 46. V. 46. old Hebr. son that is going on his 30. yeere see Gen. 5. 32. So this exaltation of Ioseph was 13. yeers after he was sold into Egypt Gen. 37. 2. And at this age of 30. yeeres our Lord Iesus began his administration Luk. 3. 23. so did the Levites in the Lords tabernacle Numb 4. 3. and David then began his reigne 2 Sam. 5. 4. Ver. 47. yeelded Hebr. made that is brought-forth fruit see Gen. 11. by handfuls meaning abundantly a handfull increase of one kernell Ver. 48. laid up Hebr. gave see Gen. 9. 12. the field which was c. in the Hebrew the words stand thus the field of the citie which was round about it V. 51. Manasses Hebr. Manassheh the holy Ghost in Gr. calleth him Manassei Rev. 7. 6. by interpretation it is Forgetting or making to forget the reason wherof followeth So in Esa. 65. 16. promise is made of former troubles to bee for gotten fathers house meaning the molestation and injurie which he had sustained at his brethrens hands Vers. 52. Ephraim that is Made fruitfull This son was by Iakob set before his elder brother of these two came two tribes so Ioseph had a double portion for the first birthright Gen 48. 5. 14. 19. 20. 1 Chron. 5. 2. Vers. 55. was famished or hungred had famine Vers. 56. all the houses c in Greeke all the barnes of corne sold to weet corne The Hebrew word signifieth breaking and because corne and meat breaketh mens fast and hunger therupon it is applyed to the selling and buying of corn or food the reason whereof is shewed in Gen. 42. 19. where it is called the breaking of the hunger meaning corne for the hunger or famine of their houses So in Psal. 104. 11. by water the wild asses are said to breake their thirst To this also we may adde the phrase of breaking bread that is of distributing and communicating it Esay 58. 7. Act. 2. 46. and 20. 7. He that withholdeth corn the people shall curse him but blessing shall bee upon the head of him that selleth it Prov. 11. 16. Vers. 57. every land or all the earth so the Chaldee saith all the inhabitants of the earth in Gr. all countries that is the people in them meaning all the countries adioyning thereabout in every land or in all the earth as vers 56. God called a famine upon the land or earth he breake all the staffe of bread But he had sent a man before Iakob and his house even Ioseph who was sold for a servant him God sent before them to preserve life Psal. 105. 16. 17. Gen. 45. 5. CHAP. XLII 1 Iakob sendeth his ten sonnes to buy corne in Egypt 6 They are imprisoned by Ioseph for spies 18 They are set at liberty on condition to bring Benjamin 21 They have remorse for the injurie they had done to Ioseph 24 Symeon is kept bound for a pledge 25 They returne home with corne and their money 29 They relate unto Iakob the hard things befallen them 36 Iakob refuseth to send Benjamin though Ruben would ingage his two sons for him ANd Iakob saw that there was corne-tosell in Egypt and Iakob sayd unto his sons why looke yee one-upon another And he said Behold I have heard that there is corne-to-sell in Egypt go-ye-down thither and buy corn for us from thence that we may live and not die And Iosephs ten brethren went-downe to buy corne in Egypt But Benjamin Iosephs brother Iakob sent not with his brethren for he said lest mischiefe befall him And the sons of Israel came to buy corn among those that came for the famine was in the land of Canaan And Ioseph he was the ruler over the land he it was that sold corne to all the people of the land and Iosephs brethren came and bowed downe-themselves unto him with their faces to the earth And Ioseph saw his brethren and knew them and hee madehimselfe-strange unto them and spake with them hard
phrase signifieth Matt. 2. 16. 18. and so it is expounded in Gen. 44. 20. Vers. 15. as Pharoah liveth a kind of asseveration or swearing as the like phrase of God manifesteth Ier. 5. 2. which sometime is joyned with the name of God as 1 Sam. 20. 3. as the Lord liveth and as thy soule liveth so 2 Kings 2. 2. 4. 6. 2 Sam. 15. 21. 1 Sam. 25. 26. And to sweare by the kings-life was a great oath in Egypt The Greeke translateth by the health of Pharaoh It may also be read as a wish so Pharaoh live and is likewise an earnest asseveration if ye goe that is yee shall not goe as the Greeke explaineth it see Gen. 14. 23. yongest Hebrew little so after in vers 20. 32. 34. Vers. 16. be ye in bonds you shall be bound or prisoners In Greeke be ye led-away untill your words be manifest whether ye speake-truth or not Vers. 17. put them altogether Hebrew gathered them ward or prison called the house of ward or custodie vers 19. and so by the Chaldee here Here God by tribulation calleth the Patriarchs to repentarice for their sinnes he chasteneth us for our profit that we might bee partakers of his holinesse Heb. 12. 10. Vers. 18. the third day of which number divers things are observed on Gen. 22. 4. Vers. 19. bring to your families corne for the famine or after the Hebrew phrase the breaking of the famine meaning corne as Gen. 41. 56. The Chaldee saith corne which wanteth in your houses Ver. 21. guilty the Greeke translateth in sinne our brother Ioseph they meane who besought them when they sold him into Egypt Gen. 37. Thus by afflictions they are brought to acknowledge their sinne committed about 13. yeeres before which their consciences did now accuse them of So God saith I will goe and returne to my place till they acknowledge their guiltinesse and seeke my face in their affliction they will seeke mee earely Hos. 5. 15. distresse or anguish the Greeke translateth we despised the tribulation Vers. 22. is required that is God punisheth us for killing our brother as is threatned Gen. 9. 5. After may yeeres the guilt of innocent blood could not be remoued out of their hearts but the memory is renued upon this their trouble Verse 23. heard that is understood as Gen. 11. 7. Vers. 24. weps shewing his love and naturall affection which yet he hid from his brethren till they were throughly humbled So God in mens afflictions often hideth himselfe Esay 46. 15. Psal. 10. 1. yet in all their affliction he is afflicted Esay 63. 9. Simeon who seemeth by this to have been the chiefe procurer of Iosephs trouble he was by nature bold and fierce as his fact against the Sichemites doth manifest Gen. 34. 25. 49. 7. Vers. 25. vessells meaning their sacks money Hebr. their silvers provision or food the Greeke addeth food inough did he or as the Greeke translateth it was done meaning by Iosephs servant See the like phrases noted on Gen. 2. 20. and 16. 14. The holy Ghost observeth this kindnesse of Ioseph who was farre from revenge and did good for evill Thus we should doe Rom. 12. 17. 19. Mat. 5. 44. Vers. 28. went forth or was gone that is fayled them or as the Greeke translateth was astonied A like speech is in Song 5. 6. My soule went forth that is fayled fainted The Chaldee translateth the knowledge of their heart departed trembled or as the Greeke saith were troubled and so manifested it one to another See Gen. 27. 33. Vers. 30. tooke us Hebrew gave us that is esteemed and counted Or used us as the Greeke translateth hee put us in prison A like phrase is in 1 Sam. 1. 16. Verse 33. for the famine understand from the 19. verse corne for the famine And so the Gr. expresseth it here as there The Chaldee also saith corne that wanteth in your houses Such defects are often in scripture as he slew Goliath 2 Sam. 21. 19. for the brother of Goliath as is expressed in 1 Chro. 20. 5. Vers. 36. against me or upon me as a heavie burden hastening my death Vers. 37. my two sonnes so the Greeke translateth and the Hebrew is elsewhere so used Exod. 18. 3. But it may also be Englished two of my sons he having foure in all Gen. 46. 9. This condition being unnaturall and sinfull Iakob would not admit of but continueth his purpose not to let Benjamin goe ver 38. Vers. 38. himselfe alone meaning of Rachels children as is explained Gen. 44. 20. 27. 28. and or if mischiefe in Chaldee death see vers 4. my gray haires Hebrew my grainesse or hoarinesse that is me who am gray headed unto hell to the grave or state of death See Gen. 37. 35. Iakob in these doubts and feares bewrayeth weaknesse of faith which afterwards he overcommeth resting in the providence of God and then Moses nameth him Israel Gen. 43. 11. CHAP. XLIII 1 The famine continuing Iakob would send againe into Egypt but his sonnes durst not goe without their yongest brother 8 Iudas offereth to be surety for Benjamin 11 Israel at length yeeldeth and sendeth them with a present double money and a blessing 15 Ioseph entertaineth his brethren 18 They are afraid and offer the steward the money which had beene restored them 23 The steward comforteth them and bringeth out Simeon 26 Ioseph receiveth their present 29 blesseth Benjamin 31 and maketh all his brethren a feast 34 but sheweth speciall favour to Benjamin ANd the famine was heavie in the land And it was when they had made-an-end of eating the corne which they had brought out of Egypt that their father said unto them Goe-againe buy for us a little food And Iudah said unto him saying The man did protesting protest unto us saying ye shall not see my face except your brother be with you If thou wilt send our brother with us wee will goe-downe and buy food for thee And if thou wilt not send him we will not goe-downe for the man sayd unto us ye shall not see my face except your brother be with you And Israel said wherfore did you me the evill to tell the man whether ye had yet a brother And they sayd the man asking asked of us and of our kindred saying Is your father yet alive have ye a brother and wee told him according to the tenour of these words Did wee knowing know that hee would say bring your brother downe And Iudah sayd unto Israel his father send the yong man with me and we will arise and goe that we may live and not dye both we and thou and also our little ones I will be surety for him of my hand shalt thou require him if I doe not bring him unto thee and set him before thee then will I bee a sinner unto thee all dayes For except wee had lingred surely now we had returned these two-times And Israel their father said unto them if it must be so
now doe this take of the prais-worthy fruit of the land in your vessels and cary downe to the man a present a little baulm and a little honey spices and myrrh terebinth-nuts and almonds And take in your hand double money and the money that was restored into the mouth of your baggs ye shall cary againe in your hand peradventure it was an over-sight And take your brother and arise goe-againe unto the man And God Almighty give you mercies before the man that he may send-away with you your other brother and Benjamin and I if I be bereaved of-my-children I am bereaved And the men tooke this present and tooke double money in their hand and Benjamin and arose and wentdown-to Egypt and stood before Ioseph And Ioseph saw Benjamin with them he sayd to him that was over his house bring the men to house and slay a slaughter of beasts and make-ready for the men shal eat with me at noone And the man did as Ioseph had said and the man brought the men into Iosephs house And the men feared because they were brought into Iosephs house and they sayd for the matter of the money that was returned in our bagges at the first are we brought-in to roll himselfe upon us and to fall upon us and to take us for servants and our asses And they came neer unto the man which was over Iosephs house and they spake unto him at the doore of the house And sayd Oh my lord comming-downe we came-down at first to buy food And it was when we came to the Inn and opened our baggs that behold every-mans money was in the mouth of his bagge our money in the weight thereof and wee have brought it againe in our hand And other money have wee brought-downe in our hand to buy food we know not who put our money in our baggs And he said peace be to you feare not your God and the God of your father hath given to you the treasure in your bags your mony came unto me and he brought out Simeon unto them And the man brought the men into Iosephs house and gave them water and they washed their feet and he gave provender to their asses And they made ready the present against Ioseph came at noone for they heard that they should eate bread there And Ioseph came to house and they brought unto him the present which was in their hand into the house and they bowed-downe-themselves unto him to the earth And he asked them of their peace and said is there peace to your father the old-man of whom you spake is hee yet alive And they said there is peace to thy servant to our father he is yet alive and they bendeddowne-the-head and bowed-themselvesdowne And hee lifted-up his eyes and saw Benjamin his brother his mothers-mothers-son and sayd is this your younger brother of whom you spake unto me and he said God be gracious unto thee my son And Ioseph made-hast for his bowels did yern towards his brother and he sought where to weep and entred into a chamber and wept there And he washed his face and went-out and refreyned himselfe and sayd set-on bread And they set-on for him by himselfe alone and for them by themselves alone and for the Egyptians that did eat with him by theÌselves alone because the Egyptians might not eat bread with the Hebrewes for that is an abhomination unto the Egyptians And they sate before him the first-borne according to his first birthright and the yongest according to his youth the men marvelled each man at his neighbour And he tooke-up measses from before him unto them and Benjamins measse was five times more then the measses of any of them and they dranke and largely-dranke with him Annotations BUy Hebrew breake so after vers 4. 20. c. See Gen. 41. 56. Vers. 3. protesting that is did solemnly and earnestly protest even with oath Gen. 42. 15. Of this phrase see Gen. 2. 17. be or as the Greeke translateth unlesse your yonger brother come with you Verse 7. asking that is straitly asked see ver 3. They excuse themselves as having not done it purposely but of necessitie which they could not honestly avoyd tenour Hebrew mouth of these words that is as the Greeke translateth according to this asking of his did we knowing know that is did or could we any way know or certainly know Ver. 8. yong-man meaning Benjamin who was now above 30. yeeres of age being but seven yeers yonger then Ioseph Vers. 9. will I be a sinner or sin that is be guilty as a violator of my faith and subject to punishment according So the word sinners is used in 1 King 1. 21. all dayes of my life or for ever Vers. 11. praise-worthy-fruit Hebrew of the musicke or melodie of the land meaning the best fruits most commendable and for which songs of praise are given to God So the Greeke translateth it fruits and the Chaldee that which is laudable So a blessing is sayd to bee in the cluster of grapes Esay 65. 8. baulm or rosen see Gen. 37. 25. Therebint nuts or nuts of the turpentins tree So the Greeke translateth it Terebinth The word is not found elsewhere in holy scripture By this present Iakob thought to procure favour as hee did before Gen. 32. 20 c. for a mans gift maketh roome for him bringeth him before great men Prov. 18. 16. So Kings bring presents to Christ Psal. 72. 10. Verse 12. double money because the famine continuing it was like corne was dearer an over-sight or errour Greeke an ignorant act Hereupon justice required that the money should bee restored Verse 14. if I be or when I be bereaved a like phrase is in Esth. 4. 16. if I perish I perish Both of them seeme to bee a committing of themselves and of the event of their actions unto God in faith which if it fell out otherwise then they wished they would patiently beare Vers. 16. him that was over that is his steward so verse 19. and 44. 1. see Gen. 41. 40. a slaughter as is wonnto be killed for a feast So in Prov. 9. 2. 1 Sam. 25. 11. Gen. 31. 54. Vers. 18. for the matter or because of the money as the Greeke translateth So gnal debar signifieth because or concerning Exod. 8. 12. to roll that he may roll namely the Lord of the land by rolling meaning violent oppression as the Chaldee expoundeth it domintering and the Greeke false accusing or calumniation See the like phrase in Iob 30. 14. to fall or to fell that is cast downe himselfe which the Chaldee translateth seeke an occasion against us A guilty conscience made them fearfull and suspicious So Gods workes of grace through our sinne and ignorance doe occasion our feare Iudg. 13. 32. 23. Mat. 14. 25. 26. 27. Vers. 20. Oh or Vnto me understand looke or let thine eyes be as the phrase is more fully expressed in Iob 6. 28. and 7. 8. The Greeke and Chaldee
The Chaldee calleth him Provost over the house So in verse 4. food that is corne as the Chaldee explains it So in verse 25. Vers. 2. yongest Heb. least meaning in age so after By this Ioseph meant to trie his brethrens love to Benjamin and to their father whether they would assist him in his utmost-perill The hard measure which before they had offered unto Ioseph himselfe moved him hereunto Vers. 5. Is not this c. Here the Greeke translation addeth Wherefore have ye stollen my silver cup Is not this c. would searching search so the Chaldee here translateth it or would learne by experience by it that is would try your truth and loyaltie So the word was used before in Gen. 30. 27. The Hebrew Nachash whereof the Serpent in that tongue hath his name Gen. 3. 1. signifieth first a diligent observation triall or search 1 King 20. 33. Gen. 30. 27. secondly a too curious search or finding out by soothsaying or divination which Gods law forbiddeth Deut. 18 10. And so the Greeke translateth it here and Thargum Ierusalemy as if Ioseph could finde out the theft by divination or by consulting with the soothsayers of Egypt or used the cup for such an art So after in verse 15. Vers. 7. such words or according to these words farre be it or be it a prophane thing see Gen. 18. 25. such a thing or according to this word Vers. 8. silver the Chaldee expounds it vessels of silver or vessels of gold Vers. 10. blemelesse or cleare innocent and so without punishment the Greeke saith pure Vers. 13. rent their garments for griefe of heart See Gen. 37. 29. 34. Vers. 16. iniquity other sinnes for which they were under Gods wrath though in this they were innocent This was the end why God by Ioseph brought this tentation upon them that they might see their former sinnes and repent So the Prophet saith By this shall the iniquity of Iakob be purged and this is all the fruit to take away his sinne Esa. 27. 9. ãâã ãâã ãâã ãâã ãâã Here beginneth the eleventh section of the law called Vajiggash that is And Iudah came-neere see Gen. 6. 9. Vers. 18. Oh or Have respect unto me see Gen. 43. 20. The Greeke and Chaldee explaine it I pray thee my Lord. as Pharaoh that is of princely power and Maiesty so shewing a reason why he besought him not to be angry for the Kings wrath is like the roaring of a Lyon Prov. 19. 12. Vers. 20. and a childe understand he hath a child as the Greeke explaineth it of old age that is borne him when he was old see Gen. 37 3. the yongest or a little one Vers. 21. that I may set or and I will set my eye that is be hold him The Greeke translateth and I will have care of him So setting of the eye sometime signifieth as Ier. 40. 4. In this sense it was a promise of princely clemency that they might the more readily bring their brother Vers. 22. yong-man so called because he was the yongest of the brethren yet was hee at this time maried and had tenne sonnes Gen. 46. 21. he that is the father would dye Vers. 23. no more see or not adde to see my face See Gen. 43. 3. Vers. 28 is torne or tearing is torne the Chaldee saith killed the Greeke thus yee said unto mee that he was eaten of wilde beasts see Gen. 37. 33. Vers. 29. mischiefe in Chaldee death gray-haires Hebr. graynesse or hoarinesse So Gen. 42. 38. with evill that is with affliction and sorrow as is explained verse 31. So euils are often used for afflictions Deut. 31. 17. Psal. 88. 4. hell or the grave so verse 31. See Gen. 37. 35. Vers. 30. his soule that is the old mans life see Gen. 19. 17. and 37 21. bound up in his soule that is knit with the yong-mans life The Greeke translateth his soule hangeth on this mans soule or life This phrase signifieth intire love as 1 Sam. 18. 1. So the Chaldee expresseth it his soule is beloved unto him as his owne soule Vers. 31. is not namely with us as the Chaldee addeth Vers. 32. a sinner and so guilty and subject to punishment see Gen. 43. 9. Vers. 33. instead of the yong man herein Iudah sheweth his faithfulnesse and love to his father and brother in this necessity upon which experiment Ioseph presently manifesteth himselfe Gen 45. 1. Iudas being surety for his brother is here an image of Christ the Lion of the tribe of Iudah Rev. 5. 5. who being suretie for us Heb. 7. 22. hereby have we perceived his love that he laid downe his life for us therefore we ought also to lay downe our lives for our brethren 1 Ioh. 3. 16. Vers. 34. shall finde that is shall come upon my father So finding is often used 1 Chro. 10. 3. Psal. 116. 3. and 119. 113. CHAP. XLV 1. Ioseph maketh himselfe knowne to his brethren 5 Hee comforteth them in Gods providence 9 Hee sendeth for his father 16 Pharach confirmeth it 21 Ioseph furnisheth them for their journey and exhorteth them to concord 25 Iakob is revived with the newes ANd Ioseph could not refraine himselfe before all that stood by him and he cryed Cause every man to goe-out from mee and there stood not a man with him when Ioseph made himselfe knowne unto his brethren And he gave forth his voice with weeping and the Egyptians heard and the house of Pharaoh heard And Ioseph said unto his brethren I am Ioseph is my father yet living And his brethren could not answer him for they were suddenly troubled at his presence And Ioseph said unto his brethren Come neere to mee I pray you and they came neere and he said I am Ioseph your brother hee whom you sold into Egypt And now bee not grieved neither let there be anger in your eyes that ye sold mee hither for God did send me before you for preservation-of-life For these two yeeres hath the famine beene in midst of the land and yet there are five yeeres in which there shall be no earing or harvest And God sent me before you to put for you a remnant in the earth and to preserve life unto you by a great escaping And now not-you send me hither but God and he hath put me for a father to Pharaoh and a Lord to all his house and a ruler in all the land of Egypt Haste you and goe up to my father and say unto him thus saith thy sonne Ioseph God hath put me for a Lord of all Egypt come downe unto mee stand not still And thou shalt dwell in the land of Goshen and thou shalt be neere unto me thou and thy sonnes and thy sonnes sonnes and thy flocks and thy herds and all that thou hast And I will nourish thee there for yet there are five yeeres of famine lest thou be impoverished thou and thy house and all that thou hast And behold your eyes see and the eyes of my
the good things the Greeke addeth of all the good things So after in verse 20. and 23. the fat the Chaldee translateth the good the Greeke the marrow that is the best fruits see Gen. 27. 28. Vers. 19 thou art commanded thou Ioseph hast authority from me and full power The Greeke expresseth it thus and thou command thou these things that they take wagons c. As Pharaoh here sheweth himselfe bountifull and gracious to Iakobs house for Iosephs sake so God hath promised for Iesus sake to make Kings the nursing fathers of Israel Esa. 49. 1. 23. Vers. 20. let it not spare that is not regard your stuffe or vessels or let it not be grieved to leave your stuffe behinde you The eye-sparing or pittying is a common phrase see Deut. 7. 16. and 19. 13. 21. Ezek. 7. 4 9. and 16. 5. and 20. 17. c. Vers. 21. the mouth that is the commandements verse 19. or words as the Greeke explaineth it So in Iob 39. 30. Eccles. 8. 2. See Gen. 24. 57. provision or food as the Greeke hath Vers. 22. changes of garments robes or upper garments which they used in those countries often to shift putting off and on as wee doe clokes or gownes The Chaldee translateth them stoles or robes and the Grââere double stoles after to Benjamin changeable stoles Such were wont to be given for honor or reward Iudg. 14. 12. 19. So in Rev. 6. 11. white stoles or robes are given to the soules under the altar Also Rev. 7. 9. 14. shekels or shillings this word the Chaldee also addeth see Gen. 20. 16. Vers. 23. after this manner as many robes and shekels as he gave Benjamin so the Greek translateth according to the same things Or as this that followeth viz. tenne asses c. Vers. 24. be not stirred or make no stirre that is as the Greeke translateth be not angry the Chaldee contend not or fall not out by the way The word signifieth stirring with anger and rage as Prou. 29. 9. 2 King 19. 27. or with griefe as 2 Sam. 18. 33. This he spake because some perswaded and the rest save Ruben consented to the selling of him into Egypt Gen. 37. that now they should make no stirre about these and the like things and Rubens former words in Gen. 42. 22. occasioned this charge Vers. 26. and that he or leaving out the word that as superfluous as the Greeke translateth and he ruleth all Egypt For in the Hebrew words sometime are redundant as is observed on Gen. 7. 17. and 17. 4. fainted or was weakened with unbeliefe that is doubted of that they said yet daunted with the newes they brought So the Chaldee interprets it doubting or wavering and the Greeke astonishment For unbeliefe and doubting weakeneth the heart Rom. 4. 19. 20. Mat. 14. 31. See also Gen. 15. 6. Vers. 27. revived the Greeke expresseth it by a word anezopurese which signifieth the reviving or stirring-up of fire that is buried under ashes which word Paul useth in 2 Tim. 1. 6. for stirring-up the gift of God The Chaldee also here translateth the holy spirit restod upon Iakob Vers. 28. enough or much The Greeke translateth It is a great-thing to mee if my sonne Ioseph yet live and the Chaldee faith it is great joy unto me CHAP. XLVI I Iakob sacrificing at Beersheba is comforted of God concerning his journey 5 Thence âe with his company goeth into Egypt 8 The number of his family that went into Egypt 28 Iudah is sent to Ioseph who commeth to meet Israel his father 31 He instructeth his brethren how to answer to Pharaoh ANd Israel journied and all that he had and came to Beersheba and sacrificed sacrifices unto the God of his father Isaak And God said to Israel in visions of the night and said Iakob Iakob and hee said loe here I am And hee said I am God the God of thy father feare not to goe downe into Egypt for I will make of thee there a great nation I will goe downe with thee into Egypt and I will also bringing bring thee up and Ioseph shall put his hand upon thine eyes And Iakob rose-up from Beer-sheba and the sonnes of Israel caried Iakob their father and their little-ones and their wives in the wagons which Pharaoh had sent to cary him And they took their catrell and their substance which they had gathered in the land of Canaan and came into Egypt Iakob and all his seed with him His sonnes and his sonnes sonnes with him his daughters and his sonnes daughters and all his seed brought he with him into Egypt And these are the names of the sonnes of Israel which came into Egypt Iakob and his sonnes the first-borne of Iakob Ruben And the sonnes of Ruben Enoch and Phallu and Hezron and Carmi. And the sonnes of Simeon Iemuel and Iamin and Ohad and Iachin and Zohar and Saul the sonne of a Canaanitesse And the sonnes of Levi Gershon Kohath and Merari And the sonnes of Iudah Er and Onan and Selah and Pharez and Zarah and Er and Onan dyed in the land of Canaan and the sonnes of Pharez were Hezron and Hamul And the sonnes of Issachar Thola and Phuvah and Iob and Simron And the sonnes of Zabulon Sered and Elon and Iahleel These be the sonnes of Leah which she bare unto Iakob in Padan-Aram and Dinah his daughter all the soules his sonnes and his daughters were thirtie and three And the sonnes of Gad Ziphion and Haggi Suni and Ezbon Eri and Arodi and Areli And the sonnes of Aser Iimnah and Iisvah and Iisvi and Beriah and Serah their sister and the sonnes of Beriah Cheber and Malchiel These are the sonnes of Zilpah whom Laban gave to Leah his daughter and she bare these unto Iakob sixteene souls The sonnes of Rachel Iakobs wife Ioseph and Benjamin And there was borne to Ioseph in the land of Egypt whom Asenath daughter of Potipherah Priest of On bare unto him Manasseh and Ephraim And the sonnes of Benjamin Belah and Becher and Ashbel Gera and Naaman Aechi and Rosh Muppim and Huppim and Ard. These are the sonnes of Rachel which were borne to Iakob and all the soules fourteene And the sonnes of Dan Chushim And the sonnes of Naphtali Iachzeel and Guni and Iezer and Sillem These are the sonnes of Bilhah whom Laban gave to Rachel his daughter and she bare these unto Iakob all the soules were seven All the soules that came with Iakob into Egypt which came out of his thigh besides the wives of Iakobs sonnes all the soules were sixtie and sixe And the sonnes of Ioseph which were borne to him in Egypt were two soules all the soules of the house of Iakob that came into Egypt were seventie And he sent Iudah before him unto Ioseph to signifie before him to Goshen and they came into the land of Goshen And Ioseph bound his charret and went-up to meet Israel his father to Goshen and he presented himselfe unto him and
which were dead as Leah herselfe also was Vers. 16. Ziphion called also Zephon Num. 26. 15. and here in Greek Saphon Suni in Greek Sannis Ezbon called also Ozni Num. 26. 16. in Greeke here Thasoban Eri in Greeke Aedeis Arodi called Arod Numb 26. 17. in Greeke Aoredes Vers. 17. Iisvah in Greeke Iesova This mans name and familie is wanting in Num. 26. 44. Beriah in Greeke Baria and Sara their sister Vers. 19. wife so called rather then the rest because Iakob purposed to maried her onely and loved her best see Gen. 29. 18. 30. Vers. 20. priest or prince see Gen. 41. 45. The Greeke saith Priest of Heliopolis Ephraim Here the Greeke translation addeth these words And the sonnes of Manasses whom his concubine Syrabare unto him were Machir And Machir begat Galaad And the sonnes of Ephraim Manasses brother were Sutalaam and Taam and the sonnes of Sutalaam Edem This is not in the Hebrew of Moses but was translated by the Greeke interpreters from 1 Chron. 7. 14. 20. unto this place by reason of that speech in Gen. 50. 23. that Ioseph saw his children to the third generation And having added these five sonnes and nephewes they doe summe up all in verse 27. to be 75. soules where the Hebrew hath but 70. and the new testament also alleageth that number 75. in Act. 7. 14. following the Greeke as it doth elsewhere for Cainan in Luk. 3. as is observed on Gen. 11. 12. Vers. 21. Belah in Greeke Bala he was the eldest of his sonnes 1 Chron. 8. 1. Becher in Greeke Chobor he was not the second but seemeth to be the fourth sonne called Nohah 1 Chron. 8. 2. neither is his name or family reckoned in Numb 26. 38. but in 1 Chro. 7. 8. there is mention of his children Ashbel in Greeke Asphel hee was the second sonne by birth 1 Chro. 8. 1. called also Iediael 1 Chron. 7. 6. and is named as second in Num. 26. 38. Gera the Greek translation addeth and the sons of Bala were Gera. c. which seemeth to be taken from 1 Chron. 8. 3. where one Gera is made son of Belah But how Benjamin being himselfe so yong should now have a sons son is hard to comprehend Moreover in Numb 26. 38. there is no mention of Gera neither was he Benjamins third sonne but Achra 1 Chron 8. 1. called here Aechi Naaman in Greeke Noeman in 1 Chron. 8. 4. one of this name is sonne to Belah as the Greeke translation maketh this here see also Num. 26. 40. Aechi in Greeke Eigcheim called also Achiram Num. 26. 38. Achrah the third son of Benjamin 1 Chro. 8. 1. Rosh of this man there is no mention in Num. 26. 38. but in 1 Chro. 8. 2. he seemeth to be named Rapha the fift son who was father to Palti one of the spies sent to view the land of Canaan Num. 13. 10. who for his slanderous report dyed with the rest of a plague before the Lord Num. 14. 36. 37. and so it may be none of his family was left to be reckoned in Num. 26. Muppim in Greeke Mamphein called also Shupham Num. 26. 39. and Shuppim 1 Cron. 7. 12. Huppim called Hupham Numb 26. 39. in Greeke Opheimeim Ard The Greeke saith And Gera begat Arad In Numb 26. 40. Ard seemeth to be the sonne of Belah Vers. 22. were borne Hebr. was borne so in Gen. 35. 26. fourteene the Greeke saith eighteene by reason of that addition forementioned in v. 20. yet here faileth one in the summe The Chaldee agreeth with the Hebrew Vers. 23. sonnes that is one Sonne which was all that Dan had So in vers 7. daughters for one daughter Change of number is often in the Hebrew As tribes of Benjamin 1 Sam. 9. 21. Sepulchres 2 Chron. 16. 14. sonnes for sonne Gen. 21. 7. Num. 26. 42. 2 Chro. 24. 25. theeves for one of them Matth. 27. 44. Luk. 23. 39. 43. asses Zach. 9. 9. for an asse Matth. 21. 5. he sate upon them Matth. 21. 7. for which in Mark 11. 7. is written he sate upon him Chushim called also Shuham Num. 26. 42. In Greeke Asom Vers. 24. Iachziel c. in Greeke Asel and Gouni and Issachar Sillem or Shillem called also Sallum 1 Chron. 7. 13. in Greeke Sullem Vers. 26. his thigh that is his body or loynes of his seed a modest manner of speech so Exod. 1. 5. sixtie and sixe so also the Greeke here is This number is beside Iakob himselfe with whom they came Vers. 27. two soules these words the Greek translation doth omit having added more in verse 20. came understand with Ioseph and his sonnes who were there before seventie with Iakob and Ioseph in the summe The Greeke translateth seventie five and so Stephen alledgeth the number Acts 7. 14. the cause is before touched in verse 20. The like is in Exod. 1. 5. But in Deut. 10. 22. the Lxxij Greeke interpreters as well as the Hebrew have but 70 soules Which manifesteth the Hebrew text here to be exact and the five to bee added by the translators The Hebrew Doctors say that things beneath doe mystically signifie things above and these 70 soules signified the 70 Angels that are about Gods glorious throne the Presidents over the seventie nations R. Menachem on Gen. 46. See also the notes on Deut. 32. 8. In that Abrahams seed in 215. yeeres were but 70. soules it sheweth the slow and small increase of the church at the beginning But in 215. yeeres more they were multiplied to sixe hundred thousand men besides women and children Exod. 12. 37. Num. 1. 46. Hereupon Moses said Thy fathers went downe into Egypt with 70. soules and now Iehovah thy God hath made thee as the starres of heaven for multitude Deut. 10. 22. Vers. 28. to informe or to teach that is that hee might informe or teach him And it may be understood both that Iudas might informe Ioseph of his fathers comming and especially that Ioseph might informe and teach where Iakob should abide at Goshen when there hee came and so as the Chaldee translateth it to prepare before him Likewise Thargum Ierusalemy expoundeth it to prepare a place for him wherein to dwell in Goshen before him that is before himselfe came to Goshen so the phrase sometime meaneth as Gen. 30. 30. or to his face that is to meet him so the Greeke translateth he sent Iudas before him unto Ioseph to meet him at Heroopolis in the land of Ramesses Vers. 29. bound that is ordered and made ready as the Chaldee expounds it tying and coupling the horses in it So Exod. 14. 6. 1 King 18. 44. The Greeke translateth joyned presented himselfe or was seene appeared this was to honour his father The same word is used in the law for mens appearing or presenting themselves unto the Lord Exod. 23. 17. still or yet that is a good while and as the Greeke translateth with much weeping Vers. 30. let me dye that is I am
and she saw him that he was a goodly child and she hid him three moneths And she could not longer hide him and shee tooke for him an arke of bulrushes and dawbed it with slime and with pitch and she put the childe therein and put it in the flags by the rivers brink And his sister stood afarre off to know what should be done to him And the daughter of Pharaoh came downe to wash at the river and her maidens walked by the rivers side and she saw the arke among the flags and sent her hand maid and tooke it And she opened it and saw the child and behold the babe wept and she had-compassion on him and said This is one of the Hebrewes children And his sister said to Pharaohs daughter shall I goe and call to thee a woman a nurse of the hebrew women that she may nurse the child for thee And Pharaohs daughter said to her Go and the maid went called the childs mother And Pharaohs daughter said to her Take this child away and nurse it for me and I will give thee thy wages and the woman tooke the child nursed it And the child grew great and she brought him unto Pharaohs daughter and he was to her for a son and she called his name Moses and she said because I drew him out of the water And it was in those dayes when Moses was growen-great that hee went-out unto his brethren and saw their burdens and he saw an Egyptian man smiting an Hebrew man one of his brethren And hee looked this way and that way and saw that there was no man and he smote the Egyptian and hid him in the land And he went-out in the second day and behold two Hebrew men strove-together and he said to the wicked one wherefore smitest thou thy neighbour And hee said who made thee a man a prince and a judge over us sayest thou this to kill me as thou killedst the Egyptian And Moses feared and said surely the thing is knowne And Pharaoh heard this thing and he sought to kill Moses and Moses fled from the face of Pharaoh and dwelt in the land of Midian and hee sate downe by a well And the Priest of Midian had seven daughters and they came and drew water and filled the troughes to water their fathers flocke And the sheedherds came and drove them away and Moses stood-up and saved them and watred their flocke And they came unto Reguel their father and he said why are ye come so soone to day And they sayd an Egyptian man delivered us out of the hand of the sheepherds and also drawing drew water for us and watred the flocke And he sayd unto his daughters and where is he wherefore now have ye left the man call him that he may eate bread And Moses was content to dwell with the man and he gave Zipporah his daughter unto Moses And she bare a sonne and he called his name Gershom for he sayd I have been a stranger in a forraigne land And it was after those many dayes when the King of Egypt was dead and the sonnes of Israel sighed for the servitude and cryed-out that their cry came-up unto God for the servitude And God heard their growning and God remembred his covenant with Abraham with Isaak and with Iakob And God looked upon the sonnes of Israel and God knew them Annotations A Man named Amram the sonne of Kohath the sonne of Levi Exod. 6. 16. 18. 20. To this religious family rather then any other God now appeared which mercy is remembred in 1 Sam. 2. 27. tooke to wife Exod. 6. 20. the daughter named Iochebed sister unto Kohath and next daughter to Levi aunt unto Amram her husband Exod 6. 20. Numb 26. 59. So Thargum Ierusalemy saith hee tooke Iochebed his aunt to him to wife Such mariages with their neere kindred were afterwards forbidden when the tribes and families were multiplyed Levit. 18. 12. a sonne this was not their first childe for Marie a daughter and Aaron a sonne were both borne before him Verse 4. Numb 26. 59. Exod. 7. 7. Vers. 2. a goodly childe or fayre proper child so the Apostle following the Greeke version translateth it in Hebr. 11. 23. the Hebrew being good meaning in forme and beauty as Gen. 24. 16. and Stephen addeth goodly or faire to God Act. 7. 20. that is exceeding faire or having divine beauty and gââdlinesse and there be of the Iew Doctors which write to the like effect that hee had the forme of an Angel of God Pirkei R. Elie ãâ¦ã chap. 48. And heathen writers make mention also of his beautifull personage Iustin. hist. b. 36. This Moses was by the father the seventh generation from Abraham as Enoch was the seventh from Adam and Abraham the Hebrew was the seventh from Heber and considering his miââdes upon Egypt and his lawes unto Israel hee may be likened to that manchild who ãâã to rule all ãâã with ãâã of ãâã Rev. 12. 5. ãâ¦ã together with his father therefore the Greeke translateth they hid And Paul saith By faith Moses was hid of his parents three moneths because they saw hee was a goodly childe and they were not afraid of the kings commandement Heb. 11. 23. This hiding was in his owne fathers house Act. 7. 20. in the yeare from the creation of the world 2433. Vers. 3. longer or any more by reason they dwelt mixed with the Egyptians Exod. 3. 22. and the kings commandement was strait and dangerous to transgresse Exod. 1. 22. Heb. 11. 23. arke or coffin whereof see Gen. 6. 14. Thus Moses as Noe was saved in an arke from drowning what that figured see Gen. 6. 15. c. bulrushes a thing there growing of which the Egyptians used to make leight botes and vessels to goe upon the waters Esay 18. 2. flags or sea weeds or sedge such as grew by that river and in the red sea and other seas Ion. 2. 5. Hereof the Redsea had the name see Exod. 10. 19. brinke Hebr. lip Vers. 4. his sister named Marie or Miriam of whom see Exod. 15. 20. Numb 26. 59. stood or set her selfe to stand and looke or espied as the Greek translateth it to learne what should befall him Vers. 6. saw the child or saw him namely the child had compassion or mercifully spared him see this word in Cen. 19. 16. Hebrewes so the Israelites were called of Heber see Gen. 14. 13. and 39. 14. The Chaldee translateth it Iewes so after verse 7. 11. 13. c. Vers. 7. a woman a nurse an Hebrew phrase the word woman may in English bee omitted as the word man in verse 11. 14. See Gen. 13. 8. 38. 1. Vers. 10. for a sonne adopted to be as her owne child and trained up in all the wisedome of the Egyptians Act. 7. 21. 22. Moses in Hebrew Mosheh but the Greeke of the new Testament writeth him Moses and Moyses Mat. 19. 8. Act. 7. 20. 35. 37. his name signifieth
Drawen-out What name his parents had given him before is not recorded I drew Hebrew Masithi of this the childe had his name and it is not used againe in Scripture but in Davids case who saith of God he drew me out of many waters Psal. 18. 17. waters signifying troubles Vers. 11. growen great both in yeeres and in authoritie being full sorty yeeres old and mightie in words and in deeds Act. 7. 23. 22. There fore In those dayes may hee read After those daies as in verse 23. went-out it came into his heart to visit his brethren the sons of Israel Act. 7. 23. and hee after this renounced his honours and pleasures in Pharaohs Court and associated him-selfe to Gods afflicted people for by faith heerefused to bee called the sonne of Pharaohs daughter chosing rather to to suffer affliction with the people of God then to injoy the pleasures of sinne for a season esteeming the reproach of Christe greater riches then the treasures in Egypt for he had respect unto the recompense of the reward Heb. 11. 24. 25. 26. saw their ãâã he Greek translateth considered their labour in Chaldee their ser ãâ¦ã de Vers. 12. smote that is killed him as is shewed on Gen. 14. 17 so defending and avenging his oppressed brother supposing that his brethren would have vnderstood how that God by his hand would deliver them but they understood not Act. 7. 24. 25. And because his calling was not yet manifested he did this action secretly and hid the Egyptian in the sand From this action of Moses the Iew Doctors did gather a law that if an heathen smote an Israelite he was to die Maimony in Misneh tom 4. treat of Hurt and dammage chap. 5. S. 3. Vers. 13. the second day the day next after the former Act. 7. 26. so prosecuting diligently the worke which God had secretly called him unto to the wicked one that is to him that did the wrong as the Greeke translateth it and Stephen approveth the same saying The next day hee shewed him-selfe unto them as they strove and earnestly exhorted them unto peace saying Sirs ye are brethren why doe ye wrong one to another Act. 7. 26. Vers. 14. he that did his neighbour wrong hee thrust Moses away Act. 7. 27. a man a prince or constituted thee a prince omitting the word man as Stephen following the Greeke version doth See also Gen. 13. 8. This refusall of Moses by one is imputed to the rest of the Israelites Act. 7. 35. And God for their unthankfulnesse withdrew Moses from them 40. yeeres before he sent him againe to deliver them verse 23. sayest thou to wit in thy heart as Gen. 27. 41. that is intendest thou thinkest thou or wilt thou kill me as the Greeke translateth it and so Stephen alleadgeth it Act. 7. 28. And other scriptures have the like phrase 2 Sam. 21. 16. the Egyptian the Greek addeth yesterday and so it is in Act. 7. 28. the thing Hebr. the word Gr. this word So in the verse following Vers. 15. fled at this saying Act. 7. 29. Of this first departure as well as of the second some doe understand that speech of the Apostle By faith Moses left Egypt not fearing the wrath of the king for he indured as seeing him who is invisible Heb. 11. 27. dwelt or seated namely as a stranger Act. 7. 29. and so here in vers 22. and Exod. 12. 40. Midian Madiam as the Greeke calleth it or Madian as in Act. 7. 29. a people that came of Madian the sonne of Abraham Gen. 25. 2. Vers. 16. Priest or Prince as the Chaldee translateth it but the Greeke saith priest See Gen. 41. 45. father the Greeke addeth his name Iothor that is Iethor as Exod. 3. 1. Vers. 17. them the daughters as the Greeke version plainly sheweth but the Hebrew here and after is masculine as if it were them men which some understand to be the shepherds that looked to the flocke under these women but the Hebrew putteth sometime one gender for another see the notes on Exod. 1. 21. saved in Greeke delivered them daughters Compare this fact of Moses with Iakobs Gen. 29. 9. 10. Vers. 18. Reguel in Greeke Ragouel hee was a Madianite father to Hobab or Iethro the next father of these daughters Num. 10. 29. All grand-fathers and ãâã are called fathers 2 Kin. 14. 3. 16. 2. 18. 3. ãâã so soon Heb. hastned to come Vers. 19. drawing drew that is drew readily and enough the Greeke saith and drew for us Vers. 20. now or at this time it being so Iate The Greeke translateth it thus Vers. 21. was content or began as the word is Englished Deut. 1. 5. The Greeke omitteth it saying And Moses dwelt with the man and the Holy Ghost often omitteth the like as some Evangelists say of Iesus he began to say Luk. 12. 1. Mark 13. 5. another writeth Iesus said Matth. 16. 6. and 24. 4. so he began to cast out Mark 11. 15. that is he cast out Mat. 21. 12. he began to crie Mark 10. 47. that is he cried Luke 18. 38. they began to beseech Mark 5. 17. that is they besought him Matth. 8. 34. and sundry the like gave Zipporah to wife as the Greeke addeth and calleth her Zemphora as the letter m is often put in such Greeke names as Abbakuk the Prophet is Ambâkoum in Greek Ab. 1. 1. so Chiun Amos 5. 26. is Remphan Act. 7. 43. the interpreters mistaking a ãâã ãâã ãâã ãâã ãâã R. for b ãâã ãâã ãâã ãâã ãâã C. and interposing M. And in the Hebrew Berodach 2 King 20. 12. is called also Merodach Esa. 39. 1. that such change of letters should not seeme strange unto us Concerning this wife of Moses his sister and brother afterwards spake against him Num. 12. 1. where she is called a Cushite Vers. 22. Gershon by interpretation A desolate stranger the reason whereof followeth Here the Greeke addeth And she conceived againe and bare a second sonne and he called his name Eliezer saying for the God of my father is my helper and hath delivered me from the hand of Pharaoh This addition is borrowed from Exod. 18. 4. Vers. 23. after those many daies that is as Stephen openeth it when forty yeeres were expired Act. 7. 30. Exod. 7. 7. So the Hebrew Doctors also reckon the time they say Moses was Iethroes shepherd 40. yeeres and the wilde beasts spoiled not his sheepe but they were fruitfull and multiplied greatly Pirkei R. Eliezer c. 40. Thus Moses had lived 40. yeeres in Pharaohs court was 40. yeeres a stranger shepherd in Midian and after this he fed Gods people Israel 40. yeeres Act. 7. 36. Deut. 8. 2. and 34. 7. Here the Hebrew c ãâã ãâã ãâã ãâã ãâã In is rightly translated in Greeke After as it elsewhere also plainely signifieth Numb 28. 26. So in the new Testament Marke 13. 24. in those daies that is after them as is explained Matth. 24. 29.
Gen. 2. 3. and 6. 20. Verse 16. it is the sinne c. or sinne is laid upon thy people It may be understood of the Egyptians as if the sinne or fault were theirs and so the Chaldee explaineth it Thy people sinneth against them that is against thy seruants the Israelites Or sinne and so punishment is laid upon thy people us the Israelites without cause and so the Greeke translateth wilt thou therefore wrong thy people Sinne is often used for punishment See Gen. 4. 7. Vers. 19. them in evill that is both themselves as the Greeke translateth it and the people over whom they were to be in an evill case saying vnderstand from verse 13. and 18. the taske-masters and the king also saying or after it was said see verse 14. Vers. 20. lighted upon that is met with as unlooked for or fell upon them with hard words as verse 21. It is the word used before in verse 3. and Gen. 28. 11. Vers. 21. judge the Chaldee saith be avenged An intemperate speech and an example of great infirmitie imputing the cause of their troubles to Gods ministers forgetting their former faith and thankefulnesse Exod. 4. 31. to stinke that is as the Greeke explaâneth it to be abhorred see Gen. 34. 30. to give or and hath given as to hold the arke 1 Chro. 13. 9. is expounded and held it 2 Sam. 6. 6. Vers. 23. delivering thou c. that is thou hast not at all delivered nor shewed any likelihood as yet thereof And here Moses himselfe bewraieth the remnants of his former infirmitie Exod. 4. 10. 13. CHAP. VI. 1 God comforteth Moses renewing his promise by his name Iehovah 5 and remembrance of his covenant 6 Hee sendeth him with these comforts unto Israel 9 but they hearken not unto him 11 He sendeth him againe to Pharaoh though Moses is loth to goe 14. The genealogie of Ruben 15 of Simeon 18 of Levi of whom came Moses and Aaron 28 A repeating of Moses mission to Pharaoh and his exception against it AND Iehovah said unto Moses Now shalt thou see what I will doe to Pharaoh for by a strong hand shall hee send them away and by a strong hand shall he drive them out of his land ãâã ãâã ãâã ãâã ãâã AND God spake unto Moses and said unto him I am Iehovah And I appeared unto Abraham unto Isaak and unto Iakob by the name of God Almightie but by my name Iehovah was I not knowne to them And also I established my covenant with them to give unto them the land of Canaan the land of their sojournings in the which they sojourned And also I have heard the groaning of the sons of Israel whom the Egyptians keepe in servitude and I have remembred my covenant Therefore say thou unto the sonnes of Israel I am Iehovah and I will bring you out from under the burdens of the Egyptians and I will rid you out of their servitude and I will redeeme you with a stretched out arme and with great judgments And I will take you to me for a people and I will be to you a God and yee shall know that I am Iehovah your God which bringeth you out from under the burdens of the Egyptians And I will bring you in unto the land which I did lift up my hand to give it to Abraham to Isaak and to Iakob and I will give it to you for an heritage I am Iehovah And Moses spake so unto the sonnes of Israel but they hearkened not unto Moses for anguish of spirit and for hard servitude And Iehovah spake unto Moses saying Goe in speake unto Pharaoh King of Egypt that he send away the sonnes of Israel out of his land And Moses spake before Iehovah saying Behold the sonnes of Israel have not hearkened unto mee and how shall Pharaoh heare mee and I am of uncircumcised lips And Iehovah spake unto Moses and unto Aaron and gave them a charge unto the sonnes of Israel and unto Pharaoh the king of Egypt to bring forth the sonnes of Israel out of the land of Egypt These be the heads of their fathers houses the sonnes of Ruben the first-borne of Israel Enoch and Phallu Hezron and Carmi these be the families of Ruben And the sonnes of Simeon Iemuel and Iamin and Ohad Iachin Zohar Saul the sonne of a Canaanitesse these are the families of Simeon And these are the names of the sonnes of Levi acording to their generations Gershon and Kohath and Merari and the yeers of the life of Levi were an hundred seven and thirtie yeeres The sons of Gershon Libni Shimei according to their families And the sonnes of Kohath Amram and Ishar and Hebron and Vzziel and the yeeres of the life of Kohath were an hundred three and thirty yeers And the sons of Merari Mahali Mushi these are the families of Levi according to their generations And Amram tooke Iochebed his aunt unto him to wife and she bare to him Aaron and Moses and the yeeres of the life of Amram were an hundred seven and thirty yeeres And the sonnes of Ishar Korah and Nepheg and Zichri And the sonnes of Vzziell Misael and Elsaphan and Sithri And Aaron tooke Elisabet daughter of Amminadab sister of Naasson unto him to wife and shee and she bare unto him Nadab and Abihu Eleazar and Ithamar And the sonnes of Korah Assir and Elkanah and Abiasaph these are the families of the Korhite And Eleazar sonne of Aaron tooke unto him one of the daughters of Putiel unto him to wife and she bare unto him Phinehas these are the heads of the fathers of the Levites according to their families This is that Aaron and Moses unto whom Iehovah said Bring out the sonnes of Israel from the land of Egypt according to their armies These are they which spake to Pharaoh King of Egypt to bring out the sonnes of Israel from Egypt this Moses and Aaron And it was in the day when Iehovah spake unto Moses in the land of Egypt That Iehovah spake unto Moses saying I am Iehovah speake thou unto Pharaoh King of Egypt all that I speake unto thee And Moses said before Iehovah Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me Annotations BY a strong hand that is by force and constraint God even compelling him thereto by his judgments âs verse 6. and Exod. 3. 20. This was fulfilled Exod. 12. 31. 33. and 13. 3. 9. celebrated alwaies after Deut. 6. 21. 22. and 26. 7. 8. Psal. 136. 10. 11. 12. Ier. 32. 20. 21. Dan. 9. 15. ãâã ãâã ãâã ãâã ãâã Here beginneth the fourteenth Section or Lecture of the Law called of the beginning of the third verse And I appeared See Gen. 6. 9. and 28. 10. Vers. 3. Almighty or Alsufficient see Gen. 17. 1. The Greeke translateth being theit God The two titles here expressed Ael God and Shaddai Almighty are not used in Scripture till Abrahams time and in speech to him Gen. 14. 18. and
17. 1. name Iehovah which name denoteth both Gods being in himselfe and his giving of being unto that is the performance of his word and promises as is observed on Gen. 2. 4. in which latter respect he here saith he was not knowne to their fathers by this name or as the Greeke and Chaldee translate he manifested not nor make knowne this name They being sustained by faith in Gods almighty power without receiving the thing promised Act. 7. 5. Heb. 11. 9. 10. But now their children should receive the promise and so have full knowledge and experience of Gods power and goodnes and of the efficacie of that his name Iehovah which therefore they sung to his praise upon their full deliverance from the Egyptians Exod. 15. 3. So upon performance of further promises or judgements he saith they shall know him to be Iehovah Esay 49. 23. and 52. 6. and 60. 16. Ezek. 28. 22. 23. 24. 26. and 30. 19. 25. 26. And Christ in whom all Gods promises are yea and Amen 2 Cor. 1. 20. having fulfilled all things for our redemption manifesteth himselfe by this name in the interpretation thereof as that he is Alpha and Omega thâ beginning and the ending the Lord who Is and who was and who Is to come even the Almighty Revel 1. 8. 17. 18. Otherwise neither Abraham nor Isaak nor Iacob was without the knowledge of this name Iehovah altogether for by it also in part God revealed himselfe to them as Gen. 15. 7. 8. and 26. 24. 25. and 28. 13. But as the glorious ministration of the Law is said to have no glory in respect of the excellent glory of the Gospel 2 Cor. 3. 10. so this is spoken by comparison here The Iewes of a long time have not used this name but for it they reade Adonai that is Lord. One of themselves hath written thus Why doe the Israelites pray in this world and are not heard Because they know not the plaine name of God which is Iehovah in the world to come the world of the Messias God will make it knowne unto them and then they shall be heard Ialkut in Psal. 91. This restimony is true upon them not for the sound of the letters but for the want of faith in Christ who is called Iehovah our Iustice Ierem. 23. 6. when they shall be converted unto him God will heare them Ioh. 16. 23. Vers. 4. established or erected frame and sure see Gen. 6. 18. this was done to Abraham with expresse limitation of the time of Israels release out of Egypt Gen. 15. 13. 18. sojournings or peregrinations pilgrimage see Gen. 17. 8. and 26. 3. and 35. 27. Vers. 6. the burdens the Greeke saith from the power the Chaldee from amidst the tribulation of the servitude of the Egyptians so in verse 7. This mercie is remembred in Psal. 81. 7. firetched our that is lifted up on high as both the Gr. and Chaldee doe explaine it and it signifieth Gods might and open manifestation with continuancie of the same against Egypt till the redemption of Israel were fully performed Deut. 4. 34 2 King 17. 36. Esay 9. 12. 17. 11. Vers. 7. a God or for a God this was the covenant with Abraham see Gen. 17. 7. Vers. 8. life up my hand that is sweare as the Chaldee explaineth it I sweare by my word to give it Of this signe see Gen. 14. 22. Hereof is that speech Iehovah hath sworne with his right hand c. Esay 62. 8. will give it under which figure eternall life in heaven was implied also to the faithfull as is noted on Gen. 12. 5. which Paul confirmeth in Heb. 11. 10. 16. and the Hebrew Doctors say of this that it signified the Ierusalem that is above R. Menachem on Exod. 6. Vers. 9. anguish Hebrew shortnesse that is anger griefe and discouragement of spirit that they could not patiently endure their troubles the Greeke translateth it pusillââimity or feeblenesse of minde So the short of spirit is opposed to the man slow to wrath Prov. 14. 29. and shortnesse of spirit in Iob was trouble and discouragement Iob 21. 4. A like phrase is of shortnesse of soule whereof see Numb 21. 4. And this griefe and discouragement of Israel was so great that they wished rather to bee let alone that they might serve the Egyptians than to have any further proceeding in this businesse Exod. 14. 12. servitude or bondage which was upon them as the Chaldee addeth the Greeke translateth for hard works And this was the outward cause added to their inward discouragement and little faith Vers. 12. of uncircumcised lips Hebrew superfluous or uncircumcised of lips that is as the Gr. translateth not eloquent as the Chaldee saith of an heavy speech the same which Moses complained before in Exod. 4. 10. but figuratively spoken as having uncircumcised lips that is many superfluous words or unsanctified and so unfit to speake to the King So Esaias complained of polluted lips Esay 6. 5. Of this word superfluous See Gen. 17. 11. Vers. 13. unto that is as the Greeke addeth to goe unto to bring forth that is that they might bring forth so ver 27. see the notes on Gen. 6. 19. Thus Gods worke and faithfulnesse was not hindred by mens unfaithfulnesse neither was Israel saved for their owne righteousnesse who from the first to the last shewed themselves rebellious as Moses after telleth them Deut. 9. 4. 5. 6. 7. 24. Ver. 14. heads that is as the Greeke translateth chiefe governors or captaines This genealogie following is to shew the natural stocke of Moses and Aaron Levites verse 26. 27. and the time of Israels deliverance according to Gods promise verse 16. 18. 20. Enoch Hebrew Chanoch in Greeke Enoch see Gen. 46 9. c. Ver. 16. 137. yeeres This mans age with his sons ver 18. and Nephewes verse 20. serve for the opening of that speech concerning Israels peregrination Ex. 12. 40. see the notes there Vers. 20. his aunt that is his fathers sister as saith the Chaldee paraphrase in the Masorites Bible but the Chaldee set out by Arias Mont. hath the daughter of his fathers sister and the Greeke saith the daughter of his fathers brother neither of them well for she was the daughter of Levi Exod. 2. 1. and so sister to Amrams father Vers. 21. Korah he proved a rebell against Moses Numb 16. 1. c. Vers. 22. Vzziel of him and his two sonnes mention is made in Levit. 10. 4. where he is called Aarons uncle Vers. 23. Elisabet so the Greeke writeth this name and the new Testament Luk. 1. 5. and so we in English the Hebrew soundeth it Elishebangh She was of the tribe of Iudah being the Prince Naassons sister Numb 2. 3. 1 Chron. 2. 3. 10. Nadab and Abihu these dyed before the Lord by a fire Levit. 10. 1. 2. Eleazar hee succeeded his father Aaron in the high priesthood Numb 20. 25. 26. c. Of the priests that were of him and his brother
Ithamar see 1 Chron. 24. Vers. 25. Phinehas of him see Numb 25. 7. c. Ver. 26. their armies or their hosts that is not confusedly but their ordered troups being increased to many thousands and called the hosts of the Lord Exod. 12. 37. 41. and 7 4. These were after ordered according to their tribes Numb 10. 14. 15. c. Of the word host or army see Gen. 2. 1. Vers. 27. to bring that is that they might bring as verse 13. Vers. 30. of uncircumcised Greek of a small voice Chaldee of an heavy speech see before verse 12. and Exod. 4. 10. CHAP. VII 1 Moses is made Pharohs God and Aaron his Prophet 3. Pharaohs heart should bee heardned against their words and signes 6 Moses and Aaron doe a they are bidden 7 Their age 10. Aarons rod is turned to a Serpent 11 The Sorcerers doe the like 13 Pharaohs heart is hardned 14 Moses is sent againe unto him with word and signe 19 The waters of Egypt are turned into blood 21 The fishes dye 22 The Magicians doe the like miracle whereupon Pharaoh is hardned still AND Iehovah said unto Moses See I have made thee a God to Pharaoh and Aaron thy brother shall bee thy Prophet Thou shalt speake all that I command thee and Aaron thy brother shall speake unto Pharaoh that he send the sonnes of Israel out of his land And I will harden Pharaohs heart and will multiply my signes and my wonders in the land of Egypt And Pharaoh shall not hearken unto you and I will lay my hand upon Egypt and wil bring forth mine armies my people the sonnes of Israel out of the land of Egypt by great judgements And the Egyptians shall know that I am Iehovah when I stretch forth my hand upon Egypt and I will bring out the sonnes of Israel from among them And Moses and Aaron did as Iehovah commanded them so did they And Moses was fourscore yeeres old and Aaron fourescore and three yeeres old when they spake unto Pharaoh And Iehovah sayd unto Moses and unto Aaron saying When Pharaoh shall speake unto you saying Give a wonder for you then thou shalt say unto Aaron take thy rod and cast it before Pharaoh it shall be turned to a dragon And Moses and Aaron went in unto Pharaoh and they did so as Iehovah had commanded and Aaron cast his rod before Pharaoh and before his servants and it was turned to a dragon And Pharaoh also called the wise men and the sorcerers and they also the magicians of Egypt did with their inchantments so And they cast down every man his rod and they were turned to dragons and Aarons rod swallowed up their rods And Pharaohs heart waxed strong and hee hearkened not unto them as Iehovah had spoken And Iehovah said unto Moses Pharaohs heart is heavy he refuseth to send away the people Go unto Pharaoh in the morning loe he goeth out unto the waters and thou shalt stand to meet him by the rivers brinke and the rodde which was turned to a serpent shalt thou take in thy hand And thou shalt say unto him Iehovah the God of the Hebrews hath sent me unto thee saying Send away my people that they may serve mee in the wildernesse and behold thou hast not heard hitherto Thus saith Iehovah in this thou shalt know that I am Iehovah behold I smite with the rod which is in my hand upon the waters which are in the river they shall bee turned into blood And the fish which is in the river shall dye and the river shall stinke and the Egyptians shall bee wearied to drinke the waters of the river And Iehovah said unto Moses Say unto Aaron take thy rod and stretch out thy hand upon the waters of Egypt upon their streames upon their rivers and upon their ponds and upon every gathering together of their waters and they shall be bloud and there shall be blood in all the land of Egypt both in vessels of wood and in vessels of stone And Moses and Aaron did as Iehovah commanded and he lift up the rodde and smote the waters which were in the river in the eyes of Pharaoh and in the eyes of his servants and all the waters which were in the river were turned to blood And the fish which was in the river dyed and the river stanke and the Egyptians could not drinke the waters of the river and there was blood in all the land of Egypt And the magicians of Egypt did so by their inchantments and the heart of Pharaoh waxed strong and hee hearkned not vnto them as Iehovah had said And Pharaoh turned and went into his house and hee set not his heart to this neither And all the Egyptians digged round about the river for waters to drinke for they could not drinke of the waters of the river And seven daies were fulfilled after that Iehovah had smitten the river Annotations MAde or given thee for a God that is one to whom the word of God shall come and by whom it shall be made knowne unto Aaron and so to Pharaoh This reason Christ rendreth of the like speech Ioh. 10. 35. The Chaldee for God translateth a master see Exod. 4. 16. Prophet to speake for thee as the next verse manifesteth the Chaldee saith thy interpreter before God called him his mouth Exod. 4. 16. A Prophet hath the name of speaking or interpreting Gods word see the notes on Gen. 20. 7. Thus God confirmes Moses against his feares Exod 6. 12. 30. Ver. 2. speake the Greeke addeth to him meaning Aaron as Exod. 4. 15. Vers. 3. harden as before he said he would make strong Exod. 4. 21. wonders or perswadingmiracles for to draw men to beleeve and obey as Deut. 13. 1. 2. Ioh. 4. 48. Rom. 15. 18. 19. By such God beareth witnesse to his word preached Heb 2. 4. and they portend either good 2 Chron. 32. 24. or evill Deut. 6. 22. and 28. 46. yet can they not perswade any without the speciall grace of God Deut. 29. 2. 3. 4. Vers. 4. lay Hebrew give my hand which the Chaldee expoundeth lay my powerfull plague so verse 5. armies or hosts see Exod. 6. 26. The Greeke translateth with my power Ver. 7. old Hebrew some of 80 yeere of which phrase see Gen. 5. 32. By this it appeareth Moses had beene 40. yeeres in the land of Madian as Stephen avoucheth Act 7. 30. See Exod. 2. 23. Ver. 9. a wonder or perswading miracle that I may know ye are sent of God see verse 3. The Greeke addeth a signe or a wonder thy rod because Aaron now used it before it was Moses rod and Gods Exod. 4. 2. 20. a dragon that is a great serpent and therefore in ver 15. it is called a serpent as also before in Exod. 4. 3. So the Devill is called the dragon the old serpent Rev. 20. 2. And Pharaoh himselfe with his Egyptians are called dragons Ezek. 29. 3. Psal. 74. 13. But this wonder was a
which I have wrought in Egypt and my signes which I have put amongst them and that ye may know that I am Iehovah And Moses and Aaron came in unto Pharaoh and sayd unto him Thus saith Iehovah the God of the Hebrewes How long reâusest thou to humble thy selfe before mee Send away my people that they may serve mee For if thou refuse to send away my people behold I bring to morrow the Locusts into thy coast And they shall cover the eye of the earth and one shall not bee able to see the earth and they shall eate the residue of that which is escaped which remaineth unto you from the haile and shall eate every tree which groweth for you out of the field And they shall fill thy houses and the houses of all thy servants and the houses of al the Egyptians which thy fathers and thy fathers fathers have not seene since the day that they were upon the earth unto this day and he turned himselfe and went out from Pharaoh And Pharaohs servants said unto him How long shall this man be a snare unto us send away the men that they may serve Iehovah their God knowest thou not yet that Egypt is destroyed And Moses and Aaron were brought againe unto Pharaoh and hee said unto them Goe serve Iehovah your God who and who are they that shall goe And Moses said We will goe with our yong and with our old with our sonnes and with our daughters with our flockes and with our herds will we goe for we have a feast of Iehovah And he said unto them Let Iehovah be so with you as I will send away you and your little ones see to it for evill is before your faces Not so goe now yee men and serve Iehovah for that you did request and he drove them out from Pharaohs presence And Iehovah sayd unto Moses Stretch out thy hand over the land of Egypt for the Locusts that they may come up upon the land of Egypt and eate every herbe of the land all that the haile hath left And Moses streched out his rodde over the land of Egypt and Iehovah brought an East wind upon the land all that day and all the night the morning was and the East wind brought up the Locusts And the Locusts went up over all the land of Egypt and rested in all the coasts of Egypt exceeding heavie before them there were no such Locusts as they and after them shall no such be And they covered the eye of all the earth and the land was darkned and they did eate every herbe of the land and all the fruit of the trees which the haile had left and there remained not any greene thing in the trees or in the herbes of the field in all the land of Egypt And Pharaoh hastened to call for Moses and for Aaron and he said I have sinned against Iehovah your God and against you And now forgive I pray thee my sinne onely this once and intreat ye Iehovah your God that he may take away from me this death only And he went out from Pharaoh and intreated Iehovah And Iehovah turned a vehement strong sea wind and tooke away the Locusts and fastened them to the red sea there remained not one Locust in all the coast of Egypt And Iehovah made strong the heart of Pharaoh and hee sent not away the sonnes of Israel And Iehovah said unto Moses Stretch out thy hand toward the heauens and there shall bee darkenesse over the land of Egypt that one may feele the darkenesse And Moses stretched out his hand toward the heavens and there was obscure darknesse in all the land of Egypt three daies They saw not any man his brother neither rose they any man from his place three daies but to all the sonnes of Israel there was light in their dwellings And Pharaoh called unto Moses and said Goe yee serve Iehovah onely let your flockes and your herds be stayed let your little ones also goe with you And Moses said Thou also shalt give into our hand sacrifices and burnt-offrings that we may doe sacrifice to Iehovah our God And our cattell also shall goe with us there shall not an hoofe be left for thereof shall wee take to serve Iehovah our God and we know not with what we shall serve Iehovah untill we come thither And Iehovah made strong the heart of Pharaoh and hee would not send them away And Pharaoh said unto him Get thee from mee take heed to thy selfe see my face no more for in the day thou seest my face thou shalt die And Moses said Thou hast spoken well I will not see thy face againe any more Annotations ãâã ãâã ãâã ãâã ãâã Here beginneth the fifteenth Section or Lecture of the Law see Gen. 6. 9. Vers. 1. for I or though I have made heavy that is hardned see Exod. 7. 14. of him of Pharaoh and his servants therefore the Greeke translateth it them saying that these signes may hereafter come upon them Vers. 2. thou this also meaneth Moses and the Israelites as after he saith yee and so the Greeke translateth here And in Deut. 6. 20. 22. Moses willeth Israel to tell their sonnes of the signes and wonders great and evill which the Lord had brought upon Egypt The like is in Psal. 78. 5. 6. 7. c. the things the Chaldee saith the miracles Vers. 3. Hebrewes in the Chaldee Iewes humble thy selfe The Greeke translateth how long wilt thou not reverence me Vers. 4. Locusts or Grashoppers the Hebrew is Locust put generally for a multitude of Locusts as tree for trees Gen. 3. 2. And the originall Arbeh hath the denomination of a multitude because their nature is to be many together as Prov. 30. 27. the Locusts have no king yet goe they forth all of them by heapes and huge multitudes are therefore resembled to Locusts Ier. 46. 23. Iudg. 6. 5. Vers. 5. the eye put for the whole face or upmost part of the earth which is seene with the eye as the Greeke translateth it the sight or superficies The Chaldee explaines it of hiding the sight of the sunne from the earth so in verse 15. Humane writers testifie that the great Locusts flie and make great noise with their wings as if they were birds and doe darken the Sunne Plinie booke 11. chapter 29. that which is escaped Hebr. the escaping or evasion Vers. 6. houses the Locusts are reported to gnaw all things even the doores of houses Plinie booke 11. chapter 29. Some of the Hebrewes write that these Locusts did not onely hurt the fruits of the earth but men also as the author of the booke of Wisedome c. 16. vers 9. saith the bitings of Locusts and of flies killed them neither was there found any remedy for their life Vers. 7. servants the nobles and counsellors of Egypt a snare that is a destruction by the plagues that he bringeth vpon us This word snare usually signifieth the meanes of destruction as Exod 23.
Moses and the sonnes of Israel this song unto Iehovah and they said saying I WILL SING unto Iehovah for hee excelleth gloriously the horse and his rider hath he throwne into the sea Ioh is my strength and song and hee hath beene to me a salvation this is my God and I will make him an habitation the God of my father and I will exalt him Iehovah is a man of warre Iehovah is his name Pharaohs charets and his host hath he cast into the sea and the choise of his captaines are drowned in the red sea The depths have covered them they sank downe into the bottomes as a stone Thy right hand O Iehovah is become glorious in power thy right hand O Iehovah hath dashed in peeces the enemie And in the greatnesse of thine excellencie thou hast overthrowne them that rose up against thee thou sentest forth thy wrath which did eat them up as stubble And with the blast of thy nostrills the waters were gathered together the floods stood upright as an heape the depths were congealed in the heart of the sea The enemie said I will pursue I will overtake I will divide the spoile my soule shall be filled with them I will draw out my sword mine hand shall destroy them Thou didst blow with thy winde the sea covered them they sank as lead in the mighty waters Who is like thee amongst the gods O Iehovah who is like thee glorious in holinesse fearfull in praises doing wonders Thou stretchedst out thy right hand the earth swallowed them Thou leadest forth in thy mercy this people which thou hast redeemed thou guidest them in thy strength unto the habitation of thine holinesse This may be sung also as the 113. Psalme Nto Iehovah sing will I for he excelleth gloriously the horse and him that rode thereon into the sea throwne downe hath he Iah is my strength and melodee and hath beene my salvation This is my God and for his sake I will an habitation make God of my father is this same And I will highly him preferre Iehovah is a man of warre Iehovah his renowned name Charets of Phar'oh and his host He downe into the sea hath cast His Captaines eke each chosen one He did them in the Red sea drowne The deepes them covered they sanke downe Into the bottomes as a stone Thy right hand O Iehovah is Glorious become in powerfulnesse Iehovah thou with thy right hand Hast dasht in peeces th' enemie And in thy great excellencie Thrown down them that did thee withstand Thy servent wrath thou forth didst poure Which them as stubble did devoure And waters with thy nostrils blast Together gathered were as heaps The flouds stood upright and the deepes In seas heart were congealed fast The enemie said I will make Pursuit I will them overtake I will divide the gotten spoile My soule shall be replenished With them my sword I will unshead Mine hand shall utterly them foile Then with thy wind thou diddest blow The sea them coverd they sanke low As lead in waters vehement Among the Gods who is like thee Lord who like thee in sanctitee Glorious in praises reverent Thou doest wonders Hast out spred Thy right hand them the earth swallowed Thou in thy mercy leadest on This people which thou didst redeeme And in thy strength thou guidest them Vnto thine holy mansion The peoples shall heare and bee stirred sorrow shall take hold of the Inhabitants of Palestina Then the Dukes of Edom shall be amazed the mighty men of Moab trembling shall take hold upon them all the inhabitants of Canaan shall melt away Terrour and dread shall fall upon them by the greatnesse of thine arme they shall bee as still as a stone till thy people passe over O Iehovah till this people passe over which thou hast purchased Thou wilt bring them in and plant them in the mountaine of thine inheritance in the place O Iehovah which thou hast made for thee to dwell in in the Sanctuarie O Lord which thy hands have established Iehovah shall reigne for ever and aye For the horse of Pharaoh went in with his charets and with his horsemen into the sea and Iehovah brought againe the waters of the sea upon them but the sonnes of Israel went on dry land in the mids of the sea And Mary the Prophetesse the sister of Aaron tooke a timbrell in her hand and all the women went out after her with timbrels and with dances And Mary answered them SING yee to Iehovah for he excelleth gloriously the horse and his rider hath he throwne into the sea And Moses removed Israel forward from the red sea and they went out into the wildernesse of Shur and they went three daies in the wildernesse and found no water And they came to Marah and they could not drinke of the waters of Marah for they were bitter therefore the name of it was called Marah And the people murmured against Moses saying What shall we drinke And he cried out unto Iehovah and Iehovah shewed him a tree and he cast it into the waters and the waters were made sweet there he appointed to him a statute and a judgement there he tempted him And hee said If hearkning thou wilt hearken to the voice of Iehovah thy God and wilt doe that which is right in his eyes and wilt give eare to his commandements keepe all his statutes I will not put upon thee any of the diseases which I have put upon the Egyp ãâ¦ã s for I am Iehovah ãâã he aleth thee And they came to Elim and there were twelve weâs of water and se ãâ¦ã ãâã trees and they ãâã there by theââââârs The peoples they shall heare and quake Sorrow shall hold upon them take That in Palestina remaine The Dukes of Edom shall be then Amazed Moabs mighty men Take hold on them shall trembling paine In Canaan shall melt away The dwellers all Fearfull dismay And dread shall fall on them from thee They shall as still be as a stone By thy great arme till over gone Thy people O Iehovah be Vntill this people over past Shall be which purchased thou hast Thou wilt bring in and plant them sure In mount of thine inheritance In place which for thine habitance Thou O Iehovah dost procure Even in the Sanctuarie Lord Which thy hands firmely have prepar'd Iehovah ev'r and aye is king For Pharaohs horse cars and horsemen Went into Sea Iehovah then Did the sea waters on them bring But goe the sonnes of Isr'el did Vpon dry land the sea amid Vnto Iehovah sing doe yee For he excels with glorious fame The horse and rider on the same Into the sea throwne downe hath he Annotations VNto Iehovah that is unto his praise as David saith They beleeved in his words they sang his praise Psal. 106. 12. So the Chaldee beginneth the song thus We will sing praise and confesse unto the Lord. With this song of victory over Pharaoh the Holy Ghost compareth the song of those that have
Exod. 30. 24. and that which he taketh away he casteth into the place of the ashes by the Altar and lighteth the lampe which was out and the lampe which he findeth not out he dresseth it The lampe which is middlemost when it is out he lights not it after it is made cleane but from the Altar in the Court but the rest of the lampes every one that is out he lighteth from the lampe that is next He lighteth not all the lampes at one time but lighteth five lampes and stayeth and doth the other service and afterwards commeth and lighteth the two that remaine He whose dutie it is to dresse the Candlesticke commeth with a vessell in his hand which is called Cuz and it is of gold like to a great pitcher to take away in it the wekes that are burnt out and the oile that remaineth iâ the lampâ and lighteth five of the lamps and leaveth the vessell there before the Candlesticke c. and goeth ãâã afterwards âe commeth and lighteth the two lamps and taketh up the vessell in his hand and boweth himselfe downe to worship and goeth his way Maim treat of the daily Sacrifices c. 3. S. 12. 13. 16. 17. The like they have in other records as for the measure of oile in T ãâ¦ã yl treat Menacheth chap. 10. fol. 88. Three lâgges of oile and a halfe for the Candlesticke ãâã a logge for every lampe And for the order in the same ãâã in Ioma c. 3. fol. 33. The cleansââg of the ãâã Altar was before the trimming of ãâã âive lamps and the triâââing of the five lamps before the blood of the daily sacrifice and the blood of the daily sâârifiââ before the trimming of the two lamps and the trimming of the two lamps before the burning of incense c. This charge of the Priests to order the lamps signified how Christ and his ministers should continually looke unto the puritie of doctrine and preaching of the light of the Gospell from evening to morning in the darke place of this world till the day dawne the day-starre arise in our hearts Rev. 1. 13. and 2. 1. Deut. 33. 10. Ioh. 5. 35. Eph. 3. 8. 9. 2 Pet. 1. 19. 20. 21. Matth. 4. 16. CHAP. XXVIII 1 Aaron and his sonnes are set apart for the Priests office 2 Holy garments are appointed 6 The Ephodâ 8 And the curious girdle of it 9 The two Beryll stones on the shoulders thereof on which the names of the twelve Tribes were graven 15 The Brestplate of judgement with twelve precious stones therein 21 on which the names of the twelve Tribes of Israel were graven 22 The golden chaines to fasten it 26 And the golden rings for the same 30 The Vrim and Thummim 31 The Robe of the Ephod with Pomgranats and Bels. 36 The golden plate of the Miter 39 The fine linnen Coate the Miter and the Girdle 40 The Coats for Aarons sonnes with their girdles and bonnets 42 and their linnen breeches 43. The Priests must we are their garments in their administration AND thou take neere unto thee Aaron thy Brother and his Sons with him from among the Sonnes of Israel that he may minister-in-the-Priests-office unto mee Aaron Nadab and Abâhu Eleazar and Ithamar Aarons Sonnes And thou shalt make garments of Holinesse for Aaron thy Brother for honour and for beautifull glory And thou speake unto all the wise hearted whomsoever I have filled with the spirit of wisedome and let them make Aarons garments to sanctifie him that he may minister-in-the Priests-office unto me And these are the garments which they shal make a Brestplate and an Ephod and a Robe and a Coat of circled-work a Miter and a Girdle and they shall make garments of Holinesse for Aaron thy brother and for his Sonnes that hee may minister-in-the-Priests-office unto mee And they shall take gold and blew and purple and scarlet and fine linnen And they shall make the Ephod of gold of blew and of purple of scarlet and fine linnen twined the worke of a cunning workeman It shall have the two shoulder-peeces joyning together at the two edges thereof and it shall bee joyned together And the curious girdle of his Ephod which is upon it shall be of the same according to the worke thereof of gold of blew and purple and scarlet and fine linnen twined And thou shalt take two Beryll stones and shalt grave on them the names of the Sonnes of Israel Six of their names on the one stone and the names of the fix that are remaining on the second stone according to their births The worke of an engraver in stone like the engravings of a signet shalt thou engrave the two stones with the names of the sonnes of Israel inclosed in ouches of gold shalt thou make them And thou shalt put the two stones upon the shoulders of the Ephod stones of memoriall for the sons of Israel and Aaron shall beare their names before Iehovah upon his two shoulders for a memorial And thou shalt make ouches of gold And two chaines of pure gold at the ends shalt thou make them of wreathen worke shalt fasten the wreathen chaines to the ouches And thou shalt make the Brest-plate of judgement the worke of a cunning workeman like the worke of the Ephod shalt thou make it of gold of blew purple scarlet and fine linnen twined shalt thou make it Foursquare shall it be doubled a spanne the length thereof and a span the bredth therof And thou shalt embosse in it embosment of stones foure rowes of stones a row a Sardius a Topaz a Smaragd the first row And the second row a Chalcedonie a Saphir a Sardonyx And the third row an Hyacinth a Chrysoprase and an Amethyst And the fourth row a Chrysolyte and a Beryll and a Iasper they shall be set in gold in their embosments And the stones shall be with the names of the Sons of Israel twelve according to their names like the engravings of a signet every man with his name they shall be according to the twelve Tribes And thou shalt make upon the Brestplate chains at the end of wreathen worke of pure gold And thou shaft make upon the Brestplate two rings of gold and shalt put the two rings on the two ends of the Brestplate And thou shalt put the two wreathings of gold in the two rings on the ends of the Brestplate And the other two ends of the two wreathings thou shalt faââen on the two ouches and shalt put them on the shoulders of the Ephod before it And thou shalt make two rings of gold and shalt put them upon the two ends of the Brest-plate upon the border thereof which is in the side of the Ephod inward And thou shalt ãâã two other rings of gold and shalt put them on the two shoulders of the Ephod underneath towards the forepart thereof over-against the coupling thereof above the curious girdle of the Ephod And they shall binde the Brestplate by
the rings therof unto the rings of the Ephod with a lace of blew to be above the curious girdle of the Ephod and that the Brestplate bee not loosed from the Ephod And Aaron shal beare the names of the Sons of Israel in the Brestplate of judgment upon his heart when hee goeth in into the Holy place for a memoriall before Iehovah continually And thou shalt put in the Brestplate of judgment the Vrim and the Thummim and they shall be upon Aarons hart when he goeth in before Iehovah and Aaron shall beare the judgement of the Sonnes of Israel upon his heart before Iehovah continually And thou shalt make the Robe of the Ephod all of blew And there shall be a hole in the top of it in the mids thereof it shall have a binding for the hole round about of woven worke as the hole of an habergeon shall it have that it bee not rent And thou shalt make upon the skirts thereof Pomgranats of blew and of purple and of scarlet upon the skirts thereof round about bels of gold between them round about A bell of gold and a pomgranate a bell of gold and a pomgranate upon the skirts of the Robe round about And it shall be upon Aaron to minister and his sound shall be heard when he goeth in unto the Holy place before Iehovah when he goeth out that he die not And thou shalt make a Plate of pure gold and shalt grave upon it like the engravings of a signet HOLINES TO IEHOVAH And thou shalt put it on a lace of blew it shall be upon the Miter upon the forefront of the Miter it shall be And it shall be upon Aarons forehead and Aaron shall beare the iniquity of the holy things which the Sons of Israel shall âallow in all the gifts of their holy things and it shall be upon his forehead alwaies for favourable acceptation of them before Iehovah And thou shalt weave with circled worke the Coat of sine linnen and thou shalt make the Miter of fine linnen and thou shalt make the Girdle the worke of the Embroiderer And for Aarons Sonnes thââ shalt make Coats and thou shalt make for them Girdles and Bonnets shalt thou maââ for them for honour for beautifull glory And thou shalt put them upon Aaron thy brother and upon his sonnes with him and shalt anoint them and fill their hand and sanctifie them that they may minister-in-the-priests-office unto mee And thou shalt make for them linnen breeches to cover the naked flesh from the loines even unto the thighes they shall be And they shall be upon Aaron and upon his sonnes when they goe in unto the Tent of the congregation or when they come neare unto the Altar to minister in the Holy place that they beare not iniquity and die it shall be a statute for ever to him and to his seed after him Annotations TAke nere or cause to come âigh that is to present themselves unto thee Hitherto God hath appointed such holy things as pertained to his service now he giueth order for holy persons to administer before him minister in c. or execute the Priesthood This honour no man might take unto himself but he that was called of God as Aaron Heb. 5. 4. In this work Aaron chiefly figured out Christ secondarily all Christians whom hee hath made priests unto God Heb. 5. 5. Re. 1. 6. Vers. 2. of holinesse that is holy garments in Greeke an holy stole so called because they signified the holy graces of Gods Spirit wherewith Christ and his people should be clothed For such an high priest it became us to have as is holy harmlesse undefiled Heb. 7. 26. and Gods priests are to be clothed with justice and with salvation Psal. 132. 9. 16. and so are all the Saints Esay 61. 10. beautifull glory the Greeke translateth for honour and glory These two signifie the highest degree of dignitie honour inwardly in the heart and affections glory outwardly in the appearance and cariage as in Esay 28. 1. 4. glory or beauty is compared to a floure and in Esay 61. 3. it is opposed unto ashes As Iesus the son of Iosedek the high priest was clothed in filthy garments which signified iniquitie in him and his ministration Zach. 3. 3. 4. so these garments of honour and glory signified the holy and pure administration of Iesus the Son of God who offered himselfe without spot unto God to purge our conscience from dead workes Heb. 9. 14. by whom also his Church is clothed with garments of beautifull glory Esa. 52. 1. with fine linnen cleane and bright which is the righteousnesse of the Saints Rev. 19. 8. From this speech of honour and glory the Hebrew Doctors have delivered that the garments of the priests were to be new faire c. like the garments of great men If they were foule or torne or overlong or overshort c. and the Priest did his service in them it was unlawfull Every Priests garment that was made filthy they did not whiten it or wash it but leave it for threds or weke and put on new The high Prists garments when they were old were laid up in store and the white garments wherin he served on the fasting day mentioned in Lev. 16. 4. hee never served in them the second time but they were reserved in the place where ãâã put them off as it is written AND HE SHALL LEAVE THEM THERE Levit. 16. 23. and it was unlawfull to put them to any use The coats of the inferior Priests when they were worne old they made of them threds or weke for the Candlesticke continually Maimony in treat of the Implements of the Sanctuary chap. 8. Sect. 4. 5. 6. Vers. 3. whomsoever Heb. him whom I have filled Here God sheweth his Spirit to be the author and teacher of handicrafts the Prophet sheweth the like of husbandrie Esay 28. 24. 26. sanctifie or consecrate him that is to be a signe of his sanctification from God Therefore it was death to minister without these garments v. 43. and they are called holy garments verse 2. and in times following were laid up in holy chambers and the Priests might not weare them among the people to sanctifie them with their garments Ezek. 44. 19. Vers. 4. circled worke this differed from broidered worke which was of many colours but this coat was of one colour white being of fine linnen onely verse 39. but woven with circles or round hollow places like eyes wherefore the same word is after in v. 11. used for ouches or hollow places wherin stones were set Maimony in the forenamed treatise chap. 8. Sect. 16. saith The coats both of the high Priest and of inferiour priests were of circled worke that is had many hollow places or houses in the weaving like the hollow place of cups c. and a Girdle To these sixe adde the golden Plate or crowne verse 36. and the Breeches vers 42. so the high Priest
him And Aaron said unto them Breake-off the eare-rings of gold which are in the eares of your wives of your sonnes and of your daughters and bring them unto me And all the people brake-off the eare-rings of gold which were in their eares and brought them unto Aaron And he received them at their hand and fashioned it with a graving-toole and he made it a molten calfe and they said These be thy gods O Israel which brought thee up out of the land of Egypt And Aaron saw it and he built an Altar before it and Aaron proclaimed and said To morrow is a feast to Iehovah And they rose-up-early on the morrow and offred Burnt offrings and brought-neere Peace-offrings and the people sate-downe to eat and to drinke and rose-up to play And Iehovah spake unto Moses saying Goe get thee downe for the people which thou broughtest-up out of the land of Egypt have corrupted themselves They have turned-aside quickly out of the way which I commanded them they have made them a molten calfe and they have bowed themselves-downe thereto and have sacrificed thereunto and said These be thy gods O Israel which have brought thee up out of the land of Egypt And Iehovah said unto Moses I have seene this people and behold it is a stiffe-necked people And now let me alone and my anger shall waxe hot against them and I will consume them and I will make of thee a great nation And Moses earnestly-besought the face of Iehovah his God and said Wherefore O Iehovah shall thy anger waxe hot against thy people which thou hast brought-forth out of the land of Egypt with great power and with a mighty hand Wherefore should the Egyptians speake and say For evill did hee bring them out and kill them in the mountaines and to consume them from upon the face of the earth Turne from the hotnesse of thine anger and repent of the evill against thy people Remember Abraham Isaack and Israel thy servants unto whom thou swarest by thy selfe and spakest unto them I will multiply your seed as the starres of the heavens and all this land which I have spoken of will I give unto your seed and they shall inherit it for ever And Iehovah repented concerning the evill which hee had spoken to doe unto his people And Moses turned and went downe from the mountain the two Tables of the testimony were in his hand the tables were written on both their sides on the one side on the other were they written And the tables they were the worke of God the writing that was the writing of God graven upon the Tables And Ioshua heard the voice of the people as they shouted and hee said unto Moses there is a voyce of warre in the campe And he said It is not the voice of them that shout for masterie neither is it the voice of them that cry for discomfiture the voice of singing doe I heare And it was when he came nigh unto the campe then he saw the calfe and the dances and Moses anger waxed hot and he cast the Tables out of his hands brake them beneath the mount And hee tooke the calfe which they had made and burnt it in the fire and ground it till it was small and strewed it upon the face of the water and made the sonnes of Israel drinke of it And Moses said unto Aaron what did this people unto thee that thou hast brought upon them so great a sinne And Aaron said Let not the anger of my Lord waxe hot thou knowest the people that they are set on evill And they said unto me Make gods for us which may goe before us because this Moses the man which brought us up out of the land of Egypt wee know not what is become of him And I said unto them Who soever hath any gold breake ye it off and they gave it me and I cast it into the fire and there came-out this calfe And Moses saw the people that they were naked for Aaron had made them naked unto their shame amongst those that rose up against them And Moses stood in the gate of the campe and said Who is for Iehovah let him come unto me and all the Sons of Levi gathered themselves unto him And hee said unto them Thus saith Iehovah the God of Israel Put ye every man his sword upon his thigh Passe ye and returne ye from gate to gate in the campe and kill ye every man his brother and every man his fellow-friend and every man his neighbour And the Sons of Levi did according to the word of Moses and there fell of the people in that day about three thousand men And Moses said Fill ye your hand to day unto Iehovah even every man in his Son and in his brother that that he may give upon you this day a blessing And it was on the morrow that Moses said unto the people you have sinned a great sin and now I will goe-up unto Iehovah peradventure I shall make-atonement for your sin And Moses returned unto Iehovah and said Oh this people hath sinned a great sin and they have made them gods of gold And now if thou wilt forgive their sin and if not wipe me I pray thee out of thy Booke which thou hast written And Iehovah said unto Moses Whosoever sinneth against me I will wipe him out of my Booke And now goe leade the people unto the place that I have spoken to thee behold my Angell shall goe before thee and in the day when I visit then will I visit their sin upon them And Iehovah plagued the people for that they made the calfe which Aaron made Annotations DElayed The first signification of the Hebrew word is to be ashamed Gen. 2. 25. and because long tarrying and looking for ones comming causeth shame as in Iudg. 3. 25. they tarried till they were ashamed therefore the word is also used for tarying or delaying of the time Iudg. 5. 28. and is so here translated by the Chaldee and the Greek and in Rev. 10. 6. time is used for delay the people that is some of them as the like word in v. 6. is opened by Paul in 1 Cor. 10. 7. Gods that is an image or representation of God as after in v. 4. and the words here following manifest This narration sheweth how the Israelites who promised to doe all that the Lord commanded Exod. 19. 8. did behave themselves in keeping of the morall Law and of that great Commandement which God had both spoken to them himselfe from heaven and repeated againe by Moses Exod. 20. 4. 23. that so the impossibility of the Law in that it was weake through the flesh might be seene in this people even at the first before any obedience was performed Rom. 8. 3. Nehem. 9. 13. 16. become of him or done to him They looked for Moses to bring them a forme of worship and some visible signe of Gods presence among them as afterwards
profaneth the Name of God and if it be before ten of Israel hee profaneth it publikely and he disanulleth the affirmative precept for sanctifiyng Gods name and transgresseth against the prohibition of profaning his name Maimony tom 1. in Iesudei hatorah ch 5. sect 4. Vers. 22. with a male or with man-kinde this was the sin of Sodom Gen. 19. 5. and of other heathens Rom. 1. 27. called the going after other flesh Iuce vers 7. They that thus sinned were by Moses Law to be stoned to death Lev. 20. 13. by the law of Christ they shall bee shut out of the kingdome of God 1 Cor. 6. 9. 10. like copulation with a woman Hebrew with the lyings or copulations of a woman Vers. 23. to lye downe thereto or that it may lye with her which sense the Greeke version also affordeth So in Lev. 20. 16. where such beastlinesse is punished with death And whether it be tame-beast or wild-beast or fowle all are to be stoned to death Maimony in Issureibiah ch 1. sect 16. confusion in Greeke a detestable thing Vers. 24. in any of these or in all these which Targum Ionathan expoundeth in any-one of all these every of which the Hebrewes call Nakednes after the scripture phrase and they say There are also other women which are forbidden by tradition and the doctrine of the Scribes these they call Secondaries as being second or next to the foresaid nakednesses and of them there be 20. women and they are these 1 The mothers mother and this is infinite as the mothers mothers mothers mother and so all upward are unlawfull 2 The mother of his mothers father onely and no further are forbidden 3 His fathers mother infinite as the fathers mothers mothers mother and all upward are unlawfull 4 The mother of his fathers father and no further 5 The wife of his fathers father infinite Though she were the wife of our father Iakob or Noe shee is unlawfull for every of us 6 The wife of his mothers father and no further 7 The wife of his fathers brother by the mother 8 The wife of his mothers brother whether by the mother or by the father 9 His sons daughter in law that is his sons sons wife infinite though it should be his sons sons sons sons wife even to the worlds end So that Noe if he were now living might never marry with any widow that had been wife to any of his sons 10 His daughters daughter in law or sonnes wife and no further 11 The daughter of his sons daughter no further 12 The daughter of his son son and no further 13 The daughter of his daughters daughter onely 14 The daughter of his daughters son onely 15 The daughter of his wives sons son onely 16 The daughter of his wives daughters daughter onely 17 The mother of his wives fathers mother onely 18 The mother of his wives mothers father only 19 The mother of his wives mothers mother onely 20 The mother of his wives fathers father onely So there are found of these which are secondarily unlawfull foure which are infinite The mothers mother and all upward The fathers mother and all upward The grandfathers wife and all upward The sons son wife and all downward Maimony in Ishoth or ãâ¦ã of Wives ch ãâã sect 6. Vers. 25. doe visit or have visited that is punished or as the Greeke translateth recompensed the time past being used for the more certainty ãâ¦ã the thing were already done spueth or v ãâ¦ã teth out with âothsomnesse and indignation ãâã the Greek explaineth it So after in Lev. 20. ãâã Vers. 26. any of these or any of all these abo ãâ¦ã tions So in vers 29. stranger or sojourner ãâã Greeke proselyte Vers. 28. the nation in Greeke the nations ãâã Chaldee the peoples Vers. 29. the soules that is the persons ãâ¦ã rooted out or destroyed as the Greeke and Chald ãâ¦ã explaine it Of this judgement see Levit. 20. ãâã Gen. 17. 14. Vers. 30. my charge Hebrew my keeping or ãâ¦ã die that is which I command to be kept In Greek my ordinances in Chaldee the custodie of my ãâã statutes of abominations that is most abo ãâ¦ã statutes meaning their sinfull practices which ãâ¦ã orow custome grew to be as a Law amongst them CHAP. XIX Sundry lawes teaching 2 holinesse 3 obed ãâ¦ã 4 and true religion To leave some of the fruits of the Land for the poore 11 Against lying swearing defraud ãâ¦ã sing and unrighteousnesse 16 Against talebearing hate revenge 19 unlawfull mixtures and fornication 23 The law for uncircumcised fruits 26 Against observing heathenish manners 29 whoredome 31 familiar spirits 32 To honour the ancients 34 to love strangers 36 to have just ballances 37 and to observe all Gods statutes ãâã ãâã ãâã ãâã ãâã ANd Iehovah spake unto Moses saying Speake unto all the Congregation of the sonnes of Israel and say unto them Ye shall be holy for I Iehovah your God am holy Ye shall feare every-man his mother and his father and keepe my Sabbaths I am Iehovah your God Turne yee not unto Idols and make not to your-selves molten gods I am Iehovah your God And when ye sacrifice a sacrifice of Peace offring unto Iehovah yee shall sacrifice it for your favourable acceptation In the day that ye sacrifice it it shall bee eaten and on the morrow and that which remaineth untill the third day shall bee burnt in the fire And if it be eaten at all in the third day it is a polluted-thing it shall not bee favourably-accepted And they that eate it every one shall beare his iniquity because he hath profaned the holy thing of Iehovah and that soule shall be cut-off-from his peoples And when ye reape the harvest of your land thou shalt not wholly-rid the corner of thy field in reaping neither shalt thou glean the gleaning of thy harvest And thou shalt not gather-the-single-grapes of thy vineyard nor gleane the grapes that are broken off of thy vineyard thou shalt leave them for the poore and for the stranger I am Iehovah your God Ye shall not steale neither falsly-deny nor deale-falsly any-man with his neighbour And ye shall not sweare by my name to falshood and thou shalt not profane the name of thy God I am Iehovah Thou shalt not fraudulently-oppresse thy neighbour neither rob him the work of him that is hired shall not abide-all-night with thee untill the morning Thou shalt not curse the deafe and before the blinde thou shalt not put a stumbling-blocke but thou shalt feare thy God I am Iehovah Ye shall not do unrighteousnesse in judgment thou shalt not respect the person of the poore nor honor the person of the great man in justice shalt thou judge thy neighbour Thou shalt not walke a talebearer among thy people thou shalt not stand against the blood of thy neighbour I am Iehovah Thou shalt not hate thy brother in thine heart rebuking thou shalt rebuke thy neighbour and not beare sin for him
any beast to lye downe thereto thou shalt even kill the woman the beast they shal surely be put to death their bloods shall be upon them And the man that taketh his sister his fathers daughter or his mothers daughter and seeth her nakednes and shee see his nakednesse it is impietie and they shal be cut off in the eyes of the sonnes of their people he hath uncovered his sisters nakednes he shall beare his iniquity And the man that lyeth with a woman having-her sicknes and uncovereth her nakednes discovereth bee fountaine and she uncovereth the fountaine of her bloods even both of them shall be cut-off from among their people And thou shalt not uncover the nakednes of thy mothers sister or of thy fathers sister for he discouereth his neere-kinne they shall beare their iniquity And the man that lyeth with his aunt hee hath uncovered his uncles nakednes they shall beare their sinne they shall dye childles And the man that taketh his brothers wife it is uncleannes he hath uncovered his brothers nakednes they shall bee childles And ye shall keepe all my statutes and all my judgments and doe them that the land spue you not out which I bring you thither to dwell therein And ye shall not walke in the statutes of the nation which I send out from before you for all these things have they done and I am yrked with them And I have said unto you you shall inherit their land and I will give it unto you to inherit it a land that floweth with milke and honey I am Iehovah your God which have separated you from the peoples And yee shall separate betweene the cleane beast and the uncleane and betweene the uncleane fowle and the cleane and yee shall not make your soules abominable by beast or by fowle or by any thing that creepeth on the ground which I have separated unto you for uncleane And ye shall be holy unto me for I Iehovah am holy and have separated you from the peoples to be mine And man or woman when there is in them a familiar-spirit or that is a wizard they shall surely be put to death they shall stone them with stones their bloods shall be upon them Annotations EVery man or Any man whosoever Hebr. man ãâã as Levit. 17. 3. Targum Ionathan explaineth it yong man or old man the Greeke hath If any Here God appointeth punishments for the transgression of such Lawes as were given in the two former chapters that sojourneth or that is a stranger in Greeke proselytes of his seed that is any of his children Molech an Idoll to which the heathens offred their children whereof see Lev. 18. 21. he shall surely be put to death or he shal be put to dye the death Heb. dying he shall be made to dye So after in verse 9. 10. 11. 12. c. the people of the land the Chaldee expounds it the people of the house of Israel stone him his sinne being proved before the Iudges by witnesses the hands of the witnesses were first to be upon him and afterward the hands of all the people Deut. 17. 6. 7. Foure manner of deaths were in Israel for malefactors Stoning Burning Killing with the sword and Strangling And the Hebrewes reckon eighteen euil doers which were to be stoned that was the sorest death sundry of them are mentioned in this chapter of all the rest see the notes on Exodus 21. 12. The manner of stoning is said to be thus when the malefactor came within foure cubits of the place of execution they stript him out of his clothes but covered his nakednesse before and a woman was not stoned naked but in one linnen garment The place of stoning was high unto which the malefactor with his witnesses went up his hands being tyed One of the witnesses stroke him behinde upon his loynes if that kild him not the other witnesses threw a great stone upon his heart if hee dyed not with it all Israel threw stones upon him Talmud Bab. in Sanhedrin chap. 6. and Maimony in Sanhedrin chapter 15. section 1. Vers. 3. And I will set Heb. will give that is will oppose and set firmly for which in verse 5. Moses useth the word set This is meant if the sinne were not knowne or could not be proved by witnesses sufficiently before men that God himselfe would cut off the sinner which the Chaldee and Greeke doe interpret destroy or make to perish So Chazkuni expoundeth it I will set my face when he transgresseth without witnesses and evident-proofe The Hebrewes reckon sixe and thirtie which for their sins are threatned by the law to be cut off and they are these 1. Hee that lyeth with his mother 2. or with his fathers wife 3. or with his daughter-in-law 4. or with mankinde 5. or with a beast 6. and the woman that lyeth downe to a beast 7. hee that lyeth with a woman and her daughter 8. or with another mans wife 9. or with his sister 10. or with his fathers sister 11. or with his mothers sister 12 or with his wives sister 13. or with the wife of his fathers brother 14. or with the wife of his mothers brother 15. or with a woman that hath her sicknesse 16. The blasphemer 17. the Idol-server 18. he that giveth of his seed to Molech 19. hee that followeth him that hath a familiar spirit 20. hee that prophaneth the Sabbath 21. the uncleane person that eateth the holy thing 22. the uncleane person that commeth into the Sanctuarie 23. Hee that eateth fat 24. or blood 25. or that eateth that which remaineth of the sacrifices when it is a polluted thing 26. or that eateth uncleane meats 27. Hee that slayeth sacrifices without the sanctuarie 28. be that offreth them without 29. He that eateth Leaven at the Passeover 30. he that eateth any thing on Atonement day 31. or that worketh on that day 32. Hethat maketh an Oile like the holy oile of the Sanctuary 33. or maketh anincense like the holy incense 34. or that anointeth mans flesh with the holy oile of the Sanctuary 35. He that observeth not the Passeover 36. or that observeth not the Law of circumcision For these they are guilty to be cut off if they transgresse presumptuously if ignoraÌtly they must bring a sin-offring c. Thalmad Bab. in Chââ it huââ chap. 1. All these are expressed in Moses Law and yet hee that gathered these in the Thalmud as Maimony in his Annotations upon the same place observeth reckoneth but the generals and leaveth the particulars For where he saith He that lyeth with a woman and her daughter he implieth also a woman with her sonne so a woman and her sons daughter a woman and her daughters daughter and his mother and his mothers mother and his fathers mother and his daughter and his sons daughter and his daughters daughter And under the name of the Idolserver is implied hee that poureth out a drink-offring or that burneth incense or
or spirit of divination see Levit. 19. 31. their bloods upon them in Greeke they are guiltie in Chaldee worthy to be killed See before on verse 9. CHAP. XXI 1 Lawes concerning the Priests mourning for the dead 6 Of their holinesse 7 and mariage 9 The Priests daughter that playeth the whore is to be burnt 10 Lawes concerning the high Priests mourning 13 and his mariage 16 The Priests that have blemishes must not minister in the Sanctuarie ãâã ãâã ãâã ãâã ãâã AND Iehovah said unto Moses Say unto the Priests the sonnes of Aaron and say unto them For a soule he shal not defile himselfe among his peoples But for his neere-kinne that is nigh unto him for his mother and for his father and for his son and for his daughter and for his brother And for his sister a virgin that is nigh unto him which hath not beene to any man for her he shall defile himself He shall not defile himself being a chief man amoÌg his peoples to prophane himselfe They shall not make baldnesse upon their head and the corner of their beard they shall not shave and in their flesh they shall not cut any cutting They shall be holy unto their God and shall not prophane the name of their God for the Fire offrings of Iehovah the bread of their God they doe offer and they shall be holinesse They shall not take a wife that is an whore or prophane neither shall they take a woman put-away from her husband for hee is holy unto his God And thou shalt sanctifie him for he offreth the bread of thy God he shall be holy unto thee for I Iehovah which sanctifie you am holy And the daughter of any Priest if she prophane her selfe to commit-whordome she prophaneth her father she shall be burnt with fire And the Priest that is great among his brethren upon whose head the oile of anoynting was poured and hath filled his hand to put on the garments shall not make bare his head nor rent his garments Neither shal he goe-in to any soules of the dead for his father or for his mother hee shall not defile himselfe Neither shall he goe-out of the Sanctuarie nor prophane the Sanctuarie of his God for the crowne the anointing oile of his God is upon him I am Iehovah And he shall take a wife in her virginities A widow or one put-away or prophane or an whore these shall he not take but a virgine of his peoples shall he take to wife And he shall not prophane his seed among his peoples for I Iehovah doe sanctifie him And Iehovah spake unto Moses saying Speake unto Aaron saying Any man of thy seed in their generations in whom there shall be a blemish hee shall not approch to offer the bread of his God For any man that hath in him a blemish shall not approach a man blinde or lame or flat-nosed or that hath any thing superfluous Or a man in whom there shal be the breaking of a foot or the breaking of a hand Or that is crook-backt or hath a smal-spot or a confusion in his eye or scurse or scab or hath his stones broken No man that hath a blemish in him of the seed of Aaron the Priest shall come-nigh to offer the Fire-offrings of Iehovah a blemish is in him he shall not come-nigh to offer the bread of his God Hee shall eat the bread of his God of the holy of holies of the holies But hee shall not goe-in unto the Veil nor come-nigh unto the Altar because a blemish is in him he shall not prophane my Sanctuaries for I Iehovah doe sanctifie them And Moses spake it unto Aaron and unto his sons and unto all the sons of Israel Annotations ãâã ãâã ãâã ãâã ãâã Here beginneth after the Hebrewes ââcount the one and thirtieth section or Lecture of the Law See Gen. 6. 9. THe Priests After the generall rules of holines for all the people here followeth a speciall law for the holinesse of the Priests their office was to make atonement for the people and to sanctifie them therefore must they have a care to sanctifie themselves And as when God forbiddeth his people to seeke unto such as have familiar spirits c. he telleth them of a Prophet whom he would raise up unto them by whom they might know his will Deut. 18. 10. 11. 15. so it is observed here by the Hebrewes as Baalhatturim and Chazkuni that immediately after the Law against familiar spirits and wizards Levit. 20. 27. this Law is given for the Priests that the people might have no occasion to seeke unto the former but might come unto the Priests and they should inquire for them by Vrim and Thummim the sonnes of Aaron Targum Ionathan addeth the males and Sol. Iarchi saith the sonnes and not the daughters of Aaron because the lawes following concerned not the women So in the Hebrew canons it is said Aarons daughters are not forewarned pollution by the dead but the Priests the sonnes of Aaron Likewise the prophane Priests might defile themselves for this is but for the sonnes of Aaron that may execute the Priests office A yong Priest is to bee warned by the elder Priests not to defile himselfe c. and his father is to traine him up in holinesse Maimony tom 4. treat of Mourning chap. 3. sect 11. 12. for a soule to weet of the dead as is expressed in verse 11. else-where called a dead soule Numbers 6. 6. meaning a dead bodie for properly at death the soule departeth Gen. 35. 18. and the dead defileth not till his seale be departed saith Maimony tom 3. in Tumath meth chap. 1. sect 15. wherefore the Chaldee here translateth for the dead and Targum Ionathan for the sonne of man that is dead But the Greeke retaineth the Hebrew phrase for soules So before in Levit. 19. 28. hee shall not that is any Priest shall not defile himselfe in Greeke they shall not be defiled This pollution might be by the funerall of the dead for who so touched any dead body or came into a tent or house where any dead body lay or touched a grave he was uncleane seven daies Numbers 19. 14. 16. so by bearing the dead hee was uncleane by proportion from the Law in Levit. 11. 25. And by the Hebrew canons if a man came within foure cubits that is sixe fâââ of the dead he was uncleane Maimony treat of Mourning chap. 3. sect 13. among his peoples in Greeke among their nation that is as Chazkuni explaineth it among all Israel for they are his peoples So peoples are used for the tribes of Israel in Deut. 33. 3. Iudg. 5. 14. Act. 4. 27. Vers. 2. his neere-kin those of his consanguinity see this word in Lev. 18. 6. Sol. Iarchi here understandeth the Priests wife by it as one for whom hee might defile himselfe See the notes on verse 3. This law is for the inferiour Priests but the high Priest might not defile himselfe
land a yeere of sabbatisme And the Sabbath of the land shall bee unto you for meat unto thee and unto thy man servant and unto thy woman servant and unto thy hired servant and unto thy sojourner the strangers that are with thee And unto thy cattell and unto the beast that are in thy land shall all the revenue therof bee for to eat And thou shalt number unto thee seven Sabbaths of yeeres seven yeers seven times and the daies of the seven Sabbaths of yeers shall be unto thee nine and forty yeers And thou shalt cause-to-sound the trumpet ofloud sound in the seventh moneth in the tenth day of the moneth in the day of Atonements shall yee cause the trumpet to sound throughout all your land And yee shall sanctifie the yeere of fiftie yeeres and proclaime liberty throughout the land unto all the inhabitants thereof a Iubile it shall be unto you and ye shall returne every-man unto his possession and every-man unto his family shall returne A Iubile shall it be a yeere of fifty yeeres shall it be unto you ye shall not sow neither shall yee reape that which groweth-of-it-selfe in it neither shall ye gather the grapes of the separations therof For it is the Iubile holinesse shall it bee unto you out of the field yee shall eate the revenue thereof In this yeere of Iubile ye shall returne every-man unto his possession And if ye sell a sale unto thy neighbour or buy of thy neighbours hand doe not ye oppresse any man his brother According to the number of yeeres after the Iubile thou shalt buy of thy neighbour according to the number of the yeeres of the revenues he shall sell unto thee According to the multitude of yeeres thou shalt multiply the price thereof and according to the diminution of yeeres thou shalt diminsh the price thereof for according to the number of the revenues doth he sell unto thee And ye shall not oppresse any man his neighbor but thou shalt feare thy God for I am Iehovah your God And yee shall doe my statutes and keepe my judgements and do them ye shall dwell on the land in confident-safety And the land shall give her fruit and ye shall eate to the full and dwell thereon in confident-safetie And if ye shall say what shall we eat in the seventh yeere behold we shall not sow neither shall we gather our revenue Then I will command my blessing upon you in the sixt yeer and it shall bring forth revenue for three yeeres And ye shall sow the eight yeere and shall eat of the old revenue untill the ninth yeere untill her revenue come in ye shall eate of the old And the land shall not be sold for ever for the land is mine for ye are strangers and sojourners with me And in all the land of your possession yee shall grant a redemption for the land If thy brother be waxen poore and hath sold some of his possession then the redeemer thereof he that is neere unto him shall come and shall redeeme the sale of his brother And a man if he have not a redeemer and his hand hath attained and found sufficiencie for the redemption thereof Then he shall count the yeeres of the sale thereof and restore the overplus unto the man to whom he sold it and hee shall returne unto his possession And if his hand finde not sufficiencie to restore unto him then his sale shall be in the hand of the buyer therof untill the yeere of Iubile and it shall goe-out in the Iubile and he shall returne unto his possession And a man if he sell a dwelling house in a walled citie then the redemption thereof shall be until the end of the yeere of the sale there of a yeere of daies shal be the redemption thereof And if it be not redeemed untill a whole yeere be fulfilled thereto then the house which is in the citie that hath * ãâ¦ã not a wall shall bee confirmed for ever to ãâ¦ã him that bought it throughout his generations it shall not goe-out in the Iubile But the houses of the villages which have no wall round-about shall be every-one counted as a field of the countrie redemption shall be for it in the Iubile it shall goe-out And the cities of the Levites the houses of the cities of their possession a redemption ever shall be to the Levites And he which shall redeeme shall be of the Levites and the sale of the house and the citie of his possession shall goe-out in the Iubile for the houses of the cities of the Levites that is their possession among the sonnes of Israel And the field of the suburbs of their cities shall not be sold for it is to them a possession for ever And if thy brother be waxen poore and his hand fayleth with thee then thou shalt strengthen him even the stranger and the sojourner that he may live with thee Take not thou of him biting-usury or increase but feare thy God and let thy brother live with thee Thy mony thou shalt not give unto him upon biting-usurie not give him thy meat upon increase I am Iehovah your God which brought you forth out of the land of Egypt to give unto you the land of Canaan to be unto you a God And if thy brothr be waxen-poore with thee and be sold unto thee thou shalt not serve thy selfe with him with the service of a servant As an hired servant as a sojourner he shall be with thee unto the yeere of Iubile he shall serve with thee And hee shall goe-out from with thee he and his sonnes with him and shall returne unto his family and unto the possession of his fathers shall he returne For they are my servants whom I brought out of the land of Egypt they shal not be sold with the sale of a servant Thou shalt not rule over him with rigour but shalt feare thy God Both thy man-servant and thy woman-servant which thou shalt have shall be of the heathens that are round-about you of them shall ye buy man-servant and woman-servant And also of the sons of the sojourners that doe sojourne with you of them ye shall buy and of their familie which are with you which they beget in your land and they shall be to you for a possession And ye shall take them as an-inheritance for your sons after you to inherit for a possession for ever with them ye shall serve your selves but over your brethren the sons of Israel any-man over his brother thou shalt not rule over him with rigour And if the hand of the stranger and sojourner with thee doe attaine and thy brother be waxen-poore by him and be sold unto the straÌger the sojourner with thee or to the stocke of the strangers familie After that he is sold a redemption shall bee for him one of his brethren shall redeeme him Either his uncle or his uncles sonne shall redeeme him or any of the neere-kin
or men of strength are mustered to teach what wee ought all to be in Christ even strong in the Lord and in the power of his might putting on the whole armour of God that we may be able to stand against the wiles of the Devill c. Ephes. 6. 10 11 12 13. So the Church in her travaile bringeth forth a male or manchilde Revel 12. 5. Esai 66. 7 8. V. 4. a man of every tribe Hebr. a man a man of or for a tribe So there were twelve Princes besides Moses and Aaron fourteene in all as in the Christian church there were twelve Apostles besides Paul and Barnabas head that is chiefe ' or ruler V. 5. Of Reuben understand from the 10. verse Of the sonnes of Reuben and so the Greeke explaineth it Of those of Reuben Elizur in Greeke Elisour As the Patriarchs had their name significant in their owne tongue given them upon speciall occasion and applied some of them to spirituall use as is to be seene in Gen. 29. 32. c. 30. 6. c. 49. 8. c. so their posteritie had names of good notation and use though the speciall occasions are not noted As Elizur signifieth The Rock Christ is my God and his father Shedeur The light of the Almightie V. 6. Of Simeon Gr. Of those of Simeon that is of his sonnes and so the rest which follow Shelumiel in Greeke Salamiel son of Sourisadai By interpretation Shelumiel signifieth God is my recompense Zurishaddâi The Almighty is my Rock V. 7. Naasson so the Greeke writeth him here and in Mat. 1. 4. in Hebrew Nachshon by interpretation Experiment and Amninadab My people âsâoble V. 8. Nethaneel i. The gift of God in Greeke Nathanael and so the name is written in Ioh. 1. 46 47. V 9. Zabulon Hebr. Zebulun Eliab by interpretation My God is the Father Helon or Chelon in Greeke Chailon he hath his name of strength V. 10. Ammihud Hebr. Gnammihud written in Greeke Semioud so in NuÌ 7. 48. the Hebrew letter Gnajin being sounded like S after the Chaldee manner as Begnor Numb 22. 5. is Bosor in 2 Pet. 2. 15 Ammihud signifieth My people hath the Glory and Elishama My God hath heard Gamaliel so the Greeke pronounceth him here and in Act. 5. 34. in Hebrew Gamliel that is God is my reward Pedahzur in Greeke Phadasour by interpretation The Rocke Christ redeemeth V. 11. Abidan that is My Father is the Iudge Gideoni in Greeke Gadaioni The cutter downe a warlike name V. 12. Ahiezer or Achiezâr The brothers help Ammishaddai in Greeke Amisadai The peoplâ of the Almightie V. 13. Pagiâl in Greeke Phagaiel by interpretation God hath met me The same word is applied to Christs intercession in Esai 53 12. V. 14. Eljasaph that is God hath added it hath affinitie with Iosephs name Deguel in Greeke Dagouel afterward he is named Reguel Num. 2. 14. Deguel signifieth Know God as Reguel The friend of God V. 15. Naphtali in Greeke Nephthaleim and so his name is written in Mat. 4. 15. Here the order of the tribes as the Princes were chosen out of them may be viewed thus Sonnes of Leah 1. Reuben 2. Simeon 3. Iudah 4. Isachar 5. Zabulun Of Rachel 6. Ephraim 7. Manasses 8. Benjamin 9. Dan The 1. sonne of Billa Rachels maid 10. Aser The 2. sonne of Zilpha Leahs maid 11. Gad The 1. sonne of Zilpha 12. Naphtali The 2. sonne of Billa Reuben is first for being Israels first borne Gen. 46. 8. Then Simeon his nexâ brother Levi is omitted because that tribe was to be numbred by it selfe not with the other Numb 1. 47. 49. yeâ of that tribe was Moses and Aaron chiefe numberers of the people verse 3. Iudah Isachar and Zabulon were Leahs next sonnes in order reckoned here as in Exod. 1. 2 3. and in their precious stones Exod. 28. Ioseph Rachels first-borne hath the first birth-right that is a double portion so oâ him are two tribes 1 Chron. 5. 1 2. Gen. 48. 5 6. Ephraim the younger sonne of Ioseph is set before his elder brother Manasses according ãâã Iakobs disposition in Gen. 48. 19 20. and God made him standard-bearer Num. 2. 18. and ââese with Benjamin the free womans children are set before all the handmaids sonnes as being the most noble Dan is the first of all the bondwomens seed both in birth Gen. 30. 6. and in the high Priests Ephod Exod. 28. and is one of the standard bearers Num. 2. 25. Aser the second sonne of Zilpha is contrary to the usuall order in Exod. 1. 28. named next to Dan Bilhahs sonne for he was next to his standard in pitching about the Tabernacle Num. 2. 25. 27. Gad as he was the first-borne of Leahs handmaid so was he preferred to the higher place being now joyned unto the standard of Reuben Numb 2. 10. 14. So Nathtali remaineth for the last place as he was the l ãâ¦ã of the tribes that camped about the Tabernacle Num. 2. 29. Thus Gods wisdome appeareth in naming the tribes according to the present occasion of their imployments that all things might be ordered in peace for he is not the author ãâã confusion but of peace as in all churches of the Saintâ 1 Cor. 14. 33. V. 16. the called or the renowmed that is states men such as were men of renowne for age and wisdome and called to consult about matters of state see Numb 16. 2. Sol. Iarchi on Num 7 2. saith these were the officers over them in Egypt which had beene beaten for them Exod. 5. 14. princes or rulers Nasi ãâã prince captaine or ruler is so named of lifting up or easing the burdens of the people by their government as Num. 11. 17. Exod. 18. 22. or of being liâted up and preferred above the people heads or captaines of thousands in Greeke Chiliarchs ãâã the thousands that is of the bands or companies which consisted every one of a thousand men for so the tribes were divided into thousands hundreds fifties and tens with captaines over them Exod. 18. 21. 25. Whereupon such a company and their generation is called a thousand as in Iuag. 6. 15. my thousand is poore in Manasseh where the Chaldee translateth it my family So Bethleem ãâã towne is called one of the thousands of Iudah ãâã 5. 2. where the Greeke which the holy Ghost alloweth in Mat. 2. 6. translateth the Rulers or Governours V. 18. the second moneth called Ziv with us Aprill as is noted on v. 1. So this assembling was at the new Moone which signified a renewing or change of the peoples state and order and on the same day that God spake unto Moses out of the Tabernacle v. 1. they declared their genealogies of what tribe and familie every man came or they were genealogized that is were mustered by Moses and the Princes according to their genealogie and pedegree So the Greeke translateth they were visited or mustered their polles in Greeke their heads as in vers 2.
So after in verse 20. 22. c. Vers. 19. of Sinai where the Lawes Iudgements and Statutes were given to Israel there also was their order set for encamping about Gods sanctuarie and marching with it towards Canaan And this also is to distinguish it from the second mustering which was in the plaines of Moab when all this generation was dead Numb 26. 3. 63 64. V. 20. by their generations in Greeke according to their kindreds so after in v. 22. 24. c. that went forth or that goeth forth with the host that is was able to goe forth to warre So after Vers. 24. Gad he is set in the third place in Levies roomth who was numbred apart v. 47. because Gad was ioyned with Reuben and Simeon on the South quarter of the host Num. 2. 10 14. All the other tribes are mustred in the order before set downe vers 5. 15. V. 25. and fiftie Gad the handmaids sonne is the onely of all the tribes whose number endeth with fiftie all the other are by thousands and end with hundreds which shewed Gods admirable providence and blessing in multiplying them after such a sort that no odde or broken number was among all the tribes as when Moses blessed Ioseph he mentioned the ten thousands of Ephraim and the thousands of Manasses Deut. 33. 17. whereas in other numbrings we shall finde few but broken numbers as in the first borne of Israel Num. 3. 43. and in those that returned out of Babylon Ezr. 2. 1. 42. Nehem. 7. 6. 45. Here we may behold the number of every tribe beginning at the greatest and so in order to the least thus 1. Iudah 74600. 2. Dan 62700. 3. Simeon 59300. 4. Zabulon 57400. 5. Issachar 54400. 6. Naphtali 53400. 7. Reuben 46500. 8. Gad 45650. 9. Aser 41500. 10. Ephraim 40500. 11. Benjamin 35400. 12. Manasses 32200. Iudah hath the greatest number for he was to bee celebrated of his brethren Gen. 49. 8. he was standard-bearer in the foremost quarter as they camped about the Tabernacle Numb 2. 3. His standard Lion-like Gen. 49. 9. marched in the first place as they journeyed towards the land of promise Nam 10. 13 14. He had halte the first birth-right that of him the chiefe ruler should come and our Lord Christ himselfe concerning the flesh 1 Chron. 5. 2. Heb. 7. 14. Here he hath valiant men of warre moe than double the number of Benjamin or Manasses almost twelve thousand moe than the greatest tribe Dan the handmaids son hath the next number to the most for Rachels sake for Iakobs blessing Gen. 49. 16. and for his place in the campe to bee standard-bearer to the rere-ward which was the greatest quarter next Iudahs Numb 3. 9. 3â 10. 25. that the formost standard and the hindmost might have the greatest number of warriers And whereas at the first Dan had but one son Gen. 46. 23. and so one family Num. 26. 42. when Benjamin had ten Gen. 46. 21. now God so disposed that Dan should be one of the greatest in number and Benjamin one of the least For God is the Iudge he putteth downe one and setteth up another Psal. 75. 7. The barren hath borne seven and she that had many children is waxed feeble 1 Sam. 2. 5. Simeon the second patriarch is the third in number of warriers at this time but before they came into Canaan his tribe was diminished for their sinne exceedingly but being now 5930â it was at the latter muster buâ 22200. men Num. 26. 14. so that Moses blessing the tribes mentioneth not his name at all Deut. 33. Reuben Israels first-borne as he lost his dignitie for defiling his fathers bed Gen. 49. 3 4. so here his increase is none of the greatest but six of his brethren have moe than he Ephraim as he was blessed before his elder brother Manasses Gen. 48. 20. so here he is increased by thousands more ââan Manasseh and more than the whole tribe of Benjamin and his blessing continueth above his brother Deut. 33. 17. yet Satan to hinder this had slaine by the Philistimes of Gath the sons of Ephraim whiles they dwelt in Egypt for which their father Ephraim mourned many dayes 1 Chr. 7. 20 21 22. And as they trauelled in the wildernesse his posteritie was diminished eight thousand Numb 26. 37. Benjamin as he was the youngest of all the patriarchs so here his number is one of the least though at the first his children were moe than any of his brethren Gen. 46. 21. Afterwards in Canaan his tribe was almost rooted out Iuag. 20. that he hath not without cause this attribute Benjamin the little Psal. 6 8. 28. Manasses hath the last place in this count that Iakobs prophecie might have effect his younger brother Ephraim shall be greater than he Gen. 48. 19. But God blessed this tribe in their travell thorow the wildernesse that at the next muster they were inreased above twentie thousand moe than at this time whereas Ephraim his brother was not increased at all but diminiââed Num. 26. 34. 37. Thus the blessings of God were distributed among the tribes for their number and for their order according as in wisdome he saw meet He increaseth the nations and destroyeth them hee inlargeth the nations and strayteneth them Iob 12. 23. V. 32. of Ioseph he as his blessing was to bee like a fruitfull vine Gen. 49. 22. so of him by his two sonnes here are moe warriers than any tribe had saving Iudah And his two sonnes Ephraim and Manasseh are not families but tribes as if they had beene Iakobs owne according to his adoption of them Gen. 48. 5. Thus Ioseph hath a double portion the first birthright 1 Chron. 5. 1. 2. V. 42. The sonnes of Naphtali Of all the other it is said Of the sonnes and so the Greeke translateth this here Some of the Hebrewes as Baal hatturim upon this place give a reason which appeareth not in Moses that Of Naphtali onely he saith THE SONNES because Naphtalies tribe had moe daughters than sonnes and therefore in Naphtalies blessing Gen. 49. 21. he is resembled to a female an Hinde let loose Therefore also in Numb 26. it is written of them all THE SONNES because the men were dead Num. 26. 64 65. but the women multiplied V. 44. each one was Hebr. one man for the house of his fathers were they which the Greeke explaineth thus one man for one tribe according to the tribe of their fathers houses were they V. 46. six hundred thousand c. a marvellous increase of seventie soules which came into Egypt Gen. 46. 27. that so many thousands of able men besides women and children should in so few yeeres be multiplied even as the starres of heaven Deut. 10. 22. this was the reward of faith Heb. 11. 11 12. Baalam looking upon them with admiratioÌ said Who can count the dust of Iakob and the number of the fourth part of Israel Numb 23. 10. And such is the increase
escape so here they ãâ¦ã ped about Gods sanctuarie for the safety the ãâ¦ã According to which type the Christian chu ãâ¦ã described in Reu. 4. 2. 4. c. where th ãâ¦ã Throne in the middest answerable to the Tab ãâ¦ã cle and Temple called Gods throne in Ezââ ãâ¦ã and round about the throne are foure ãâ¦ã thrones which is double the numb ãâ¦ã twelve tribes here camping because th ãâ¦ã increased under the gospel and the pl ãâ¦ã tents enlarged Esai 54 2. And be ãâ¦ã throne and the circuit round about the ãâã are foure liuing creatures full of eyes c. ãâã 4. ãâã the watchmen or ministers of the church ãâ¦ã betweene the Lords Tent and the tents ãâ¦ã the Levites camped in foure quarters wher ãâ¦ã Num. chap. 3. and c. 1. v. 50. Herâupon the c ãâ¦ã is described to be those that are ãâ¦ã Lord Psal. 76. 12. V. 3. foremost or on the ââre part ãâ¦ã loweth eastward or towards the Sun ãâ¦ã the East is said to be before and the West ãâ¦ã Esai 12. the South is called the ãâ¦ã world Psal. 89. 13. and the North the ãâ¦ã which Iob describeth by these names in Iob 23. 8 9. So R. Sol. Iarchi noteth on this place foremost or before is the east quarter and the west is called behinde the captaine or the Prince ruler as in Num. 1. 16. so after in this chapter Iudah the father of our Lord Christ after the flesh Luk. 3. he as he was most in number of all the tribes Num. 1. 27. so as a Lion whom none durst rouse up Gen. 49. 8 9. he is the chiefe standard-bearer and chiefe captaine of all the captaines of Israel camping in the first place as did Moses and Aaron the chiefest of the Levites in the same quarter betweene Iudah and the sanctuarie Numb 3. 38. Also when they marched Iudah went foremost Num. 10. 14. And after Iosuahs death Iudah went first up to fight against the Canaanites Iudg. 1. 1 2. He figured Christ the Lion of the tribe of Iudah who also is Michael that with his Angels fighteth against the Dragon and goeth before his heavenly armies Rev. 5. 5. and 12. 7. and 19. 11. 14. V. 5. Issachar and with him Zabulon vers 7. both younger brothers to Iudah that they might the more willingly be under his regiment all of them sonnes of Leah the free woman placed in this first quarter V. 7. The tribe of Zabulon understand from v. 5. shall encampe next so the Greeke explaineth it And they that encampe next c. So in vers 14. 22. 29. V. 9. an hundred thousand c. the greatest number of warriers by many were in this first quarter where Iudah was standard-bearer almost thirty thousand moc than in any other quarter The next in number to him was the last squadron where Dan bare the standard so they that went foremost and came hindmost had the greatest armies for the more safetie of the Sanctuarie which matched in the middest and of all Israel The number of every one may be viewed thus 1. In the campe of Iudah 186400. East 2. In the campe of Reuben 151450. South 3. In the campe of Ephraim 108100. West 4. In the campe of Dan 157600. North. set forward first or march and journey first when the host removeth Num. 10. 14. as they encamped in the first place Eastward before the doore of Gods Tabernacle V. 10. Southward the order proceedeth from East to South and so to the West North according to the course of the Sun and climates of the world And this second place is given to Reuben because he was the first borne though he lost his first birth-right Gen. 49. which Iudas and Ioseph had shared betweene them and he is put downe to the second place V. 12. Simeon Next brother to Reuben and of the same mother with whom is joyned God the first-borne of that mothers maid Zilpha vers 14. both for to keepe them the more easily in subjection and to nourish brotherly love V. 14. Reguel in Greeke Rago ãâ¦ã hee was before called Deg ãâ¦ã Num. 1 14. because theââ Hebrew letters are like one another and often changed as is noted on Gen. 4. 18. V. 16. second in the second place see Num. 10. 18. V. 17. Tent of the congregation in Greeke the Tent of the Testimony the sanctuarie of God which was to set forward in the midst of the campes both to shew Gods presence among them and the honour againe that they should doe unto him As it is written of the church God is in the midst of her she shall not be moved Psal. 64. 5. See also Song 3. 7 8. The manner and order of carying the Tabernacle is shewed in Num. 10. 17 c. the campe the order of the Levites camping is shewed in Num. 3. their marching in Num. 10. V. 18. Ephraim he the younger brother is standard-bearer before his elder Manasses as Iakob prophesied his superioritie Gen. 48. 14. 20. sea-ward that is as the Chaldââ expounds it Westward see the notes on Gen. 12. 8. V. 20. Manasses and next him Berjamin v. 22. so all Rachels sonnes encamped together on the west quarter of the Sanctuarie V. 24. an hundred thousand c. this was the smallest number of all the armieâ almost 80 thousand fewer than in the standard oâ Iudah v. 9. V. 25. Dan He was the first borne of the handmaids children and Iakobs fist sonne Gen. 30. 6. and by prophesie he was to judge his people as the other tribes Genes 49. 16. so God here appointeth him the standard and hee hath the greatest number of warriers saving Iudas V. 27. Aser the youngest sonne of the other handmaid Zilpha yet set next unto Dan as is noted on Num. 1. 15. with whom Naphtali Dans brother is joyned v. 29. so the three handmaids children were in the Northerne and hindmost quarter that in Gods ordering of the Tribes his wisdome might appeare We may behold the order of the Lords armies as they encamped thus 1. IVDAH Isachar and Zabulon in whose camps were 186400 warriours The Sanctuary and the Courtyard about it were in a long square twice so long as they were broad as their description in Exod. 26. and 27. sheweth But in what forme the campe of Israel was the Scripture expresseth not save that it was round about the Tabernacle Num. 2. 2. It is likely therefore to be in a square and so many thousand tents as Israel had could not be pitched in a little roomth Iosephus in Antiq. Iud. l. 3. c. 11. saith that betweene every tribe in the foure quarters there was a distant space and like a mart or fayre to buy and sell in their boothes with artificers in their shops as if it had beene a citie Ionathan in his Thargum on Num. 2. 3. saith The campe of Israel was twelve miles long and twelve miles broad Vnto this forme of the Church in the wildernesse the Scriptures after have reference both in the
name calling the beloved Citie the Camp of the Saints Rev. 20. 9. as in 2 Chron. 31. 2. the Temple is called the Campes of the LORD also for the manner of situation the heavenly Ierusalem is fouresquare the length as large as the bredth Revel 21. 16. which forme was likewise shewed in vision to Ezekiel Ezek. 48. 20. and is the most firme and setled against all troubles And as here Gods sanctuarie is walled about with the twelve tribes of Israel so the new Ierusalem hath a wall with twelve gates and names written thereon of the twelve tribes of the sonnes of Israel and the wall hath twelve foundations and in them the names of the twelve Apostles of the Lambe Rev. 21. 12. 14. As here there were three tribes on every quarter so Ierusalem hath three gates on the East three on the North three on the South and three on the West Rev. 21. 13. Ezek. 48. 31. 34. As these twelve tribes the walls of Gods Tabernacle had their fathers names graven on twelve sundrie precious stones Exod. 28. so the foundations of the wall of the heavenly citie is of the like stones Rev. 21. 19 20. As here betweene the Sanctuary and the Tribes of Israel were foure companies of Levites to watch and ward the holy place so betweene Gods Throne and the foure and twentie Elders compassing it there are foure Liuing creatures full of eyes glorifying God night and day after whom the twentie foure Elders fall downe and worship God Revel a. 6. 10. Finally as into this campe of the Lord in the wildernesse no uncleane persons might enter but were shut out Num. 5. 2 3 4. so into the new Ierusalem there may in no wise enter any thing that defileth c. Rev. 21. 27. And the earthly Ierusalem called the holy Citie Mat. 4. 5. Luke 4. 9. was in the ages following when Israel dwelt in Canaan answerable in holinesse to this campe of Israel as the Hebrewes record saying As was the Campe in the wildernesse such was the Campe in Ierusalem From Ierusalem gates to the mountaine of the House of the Lord the campe of Israel From the Mountaine of the House to the gate of Nicanor which was the East gate of the Temple the campe of Levi. From thence and forward the campe of the Diuine Majestie answerable to the tapestrie-hangings of the Lords court that were in the wildernesse Thalmud Bab. in Zebachim ch 14. in Gemara See also the annotations on Exod. 40. 33. In the second Temple the East gate of the court was called the gate of Nicanor as the comment on the foresaid place of the Thalmud sheweth And Maimony in Misn. tom 3. in Beth habchirah ch 5. sect 5. saith of it thus Every of the gates was ten cubits broad and twentie cubits high and had doores covered with gold except the East gate which was covered with brasse like gold and that gate was called the high gate 2 Chron. 27. 3. and that was the gate of Nicanor V. 29. And the tribe in Greeke And they that campe next shall be the tribe of Naphtali See vers 7. Thus God adjoyned to every of the foure standards two tribes and those the next of bloud inferiour unto them for to maintaine order and nourish love and to afford mutuall helpe Our Saviour also ordained among his Apostles a kinde of combination and fraternitie as is to be seene by the rehearsall of their names in Mat. 10. 2 3 4. 1. Simon Peter and Andrew his brother 2. Iames or Iacob sonne of Zebedee and Iohn his brother 3. Philip and Bartholmew 4. Thomas and Matthew the Publican 5. Iames sonne of Alpheus and Lebbeus or Iudas his brother Luk. 6. 16. Iude v. 1. 6. Simon Kananites or the zealous and Iudas Iscariot And these did Christ send forth by two and two Marke 6. 7. to warre the warfare of his Gospell as 1 Tim. 1. 18 And when Iscariot lost his office Matthias was chosen in his place Act. 1. 26. Afterward there were added Paul and Barnabas Act. 13. 2. Vers. 32. These are those mustered in Greeke This is the muster or visitation the house that is as the Greeke saith the houses so in vers 34. ãâã 600. thousand c. the summe that was mentioned before in Num. 1. 46. See the notes there V. 34. so they camped or pitched their tents The holy Ghost commendeth unto us the obedience of Israel as before in the making of the Sanctuarie Exod. 39. 42 43. so here in their orderly camping about and marching before and after it That as Order in all things is beautifull and delectable so especially in the Church and things pertaining to the service of God wherefore the Apostle joyed to behold the order of the Church in Colosse and the stedfastnesse of their faith in Christ wherein he exhorted them still to walke in him ãâã Coloss. 2. 5 6. And Balaam when hee beheld this Campe of Israel from the top of the Rockes did not onely admire the multitude of them and the presence of the Lord among them but said How goodly are thy Tents ô Iakob thy Tabernacles ô Israel As the vallies are they spred forth as gardens by the rivers side c. Num. 23. 9. 10. 21. and 24. 5 6. And Solomon describeth the church to be beautifull as Tirzah a pleasant place where the King of Israel dwelt 1 King 14. 17. comely as Ierusalem which was also beautifull for situation Psal. 48. 2. and compact together Psal. 122. 3. terrible as an armie with banners Song 6. 4. CHAP. III. 1. The sonnes of Aaron the Priests 5. The Levites are given to the Priests for the service of the Tabernacle 11. Instead of the first-borne of Israel 14. The Levites are numbred by their families 21. The families number and charge of the Gershonites 27. Of the Kohathites 33. Of the Merarites 38. The place and charge of Moses and Aaron 40. The first-borne of Israel are freed by the Levites 44. The overplus are redeemed ANd these are the generations of Aaron and Moses in the day that Iehovah spake with Moses in mount Sinai And these are the names of the sonnes of Aaron Nadab the first-borne and Abihu Eleazar and Ithamar These are the names of the sonnes of Aaron the Priests which were anointed whose hand he filled to minister in the Priests office And Nadab and Abihu died before Iehovah when they offered strange fire before Iehovah in the wildernesse of Sinai and they had no sonnes and Eleazar and Ithamar ministred in the Priests office in the sight of Aaron their father And Iehovah spake unto Moses saying Bring neere the tribe of Levi and present it before Aaron the Priest and they shall minister unto him And they shall keepe his charge and the charge of all the congregation before the Tent of the congregation to serve the service of the Tabernacle And they shall keepe all the instruments of the Tent of the congregation and the charge of the sonnes
them foure wagons according unto their service for to ease the cariage Num. 7. 5. 8. Vers. 38. foremost or as the Greeke translateth it Eastward see Num. 2. 3. Moses and Aaron The Hebrewes as Baal hatturim vpon this place doe observe that here is a pause or distinction betweene Moses and Aaron to teach that Moses pitched in one place by himselfe and Aaron and his sonnes in another place by themselves Thus Moses a Levite of Kohath was King in Ieshurun Deut. 33. 5. and Aaron his brother Priest as for Moses two sonnes Gershon and Eliezer Exod. 18. 3 4. here is no mention of them neither in Num. 26. neither had they any prerogative but were among the other Kohathites and named of the tribe of Levi that is common Levites 1 Chron. 24. 14. the charge or the custodie the watch of the Sanctuarie the Levites being assistants under them Num. 18. 2 3. Of the watch which was wont to be kept in the Sanctuary see the annotations on Num. 15. 8. the stranger that is any saving Aaron and his sonnes see verse 10. Vers. 39. and Aaron in the Hebrew there are many extraordinary pricks over the name of Aaron for speciall cause R. Sol. Iarchi saith they were to signifie that Aaron himselfe was not among the number of the Levites none of the 22000. here mentioned Observe Aarons dignitie Hee was the elder brother unto Moses the King Exod. 7. 7. Hee was by mariage brother to Naasson Prince of Iudah for hee had to wife Elisabeth his sister Exod. 6. 23. Hee was joyned with Moses in the government of Israel Psal. 77. 20. He had the prerogative to sacrifice for the whole Church 1 Chron. 23. 13. But Christ our King and Priest after the order of Melchisedek farre excelleth him Hâb 7. and 8. chap. two and twentie thousand This summe accordeth not with the former particulars for there were of Gershon 7500. of Kohath 8600. of Merari 6200. which make in all 22. thousand and three hundred But Aaron and the Priests as also the first-borne of the Levites were the Lords after a peculiar manner Exod. 13. 2. and therefore deducted from the rest which were all taken in stead of the first-borne of Israel So there were so many thousand Levites as there are Hebrew letters because they were aboue others to apply the studie of Gods Law Deut. 33. 10. which because they did not according to their dutie God so disposed that Iehozadak the Priest in the 22. generation after Aaron was caried captive with the people into Babylon 1 Chron. 6. 3. 15. And here againe Gods providence appeareth that the Levites increase should be by just thousands and the Priests and first-borne of Levi by hundreds without any broken number such as was among the first-borne of Israel vers 43. See the notes on Num. 1. 25. Againe whereas the least of all the other tribes of Israel from twenty yeeres old and upward had 32000. and 200. Num. 1. v. 34 35. and the greatest 54000. and 600. v. 27. here the Levites which were counted from a moneth old and upward were but 22000. so the Lords portion was the least Yea of these 22. thousand there were found but eight thousand five hundred and fourescore that were fit for to doe service in the Sanctuary Num. 4. 47 48. so small was the number of those that served God in his ministerie in comparison with the campes of Israel Vers. 40. Muster or Number moneth old Hebr. sonne of a moneth Vers. 41. for me or unto me as the Chaldee expounds it thou shalt bring neere the Levites before me every first-borne or all the first-borne which being appointed unto the Lords service the Lord taketh the Levites to serve him in their stead This was for the first-borne males of man and beast which the Israelites now had all the first-borne that came after this were to be redeemed or given to the Priest Num. 18. 15. See the notes on verse 12. and 13. Vers. 43. and seventie and three God 's speciall providence appeareth againe in this number of the first-borne that it should be so neere unto the number of the Levites taken in their stead whom God destinated from the womb unto his service and made the summes of them so neere A like worke of God is observed by Moses in Deut. 32. 8. how he had appointed the borders of the peoples according to the number of the sonnes of Israel And whereas six hundred thousand men and moe Num. 1. 46. had but 22. thousand and 273. first-borne males in all their families it appeareth that the farre greater number of Israels first-borne were females who by reason of their sex were not fit to serve God in his sanctuary Which figured the small number of Gods elect among the many that are called Mat. 22. 14. Rom. 9. 6 7 8. For the elect are such as doe serve God day and night in his Temple Revel 7. 15. and are Priests unto God Rev. 5. 10. Vers. 45. shall be mine which the Chaldee explaineth shall minister before me Vers. 46. those that are to be redeemed Hebr. And the redeemed or as the Greeke translateth it And the redemptions or ransomes So after in vers 48 49 51. Here the overplus of the first-borne of man is reckoned and the summe of their ransome vers 50. but the overplus of cattle is not reckoned Vers. 47. five shekels a peece Heb. five five shekels which the Greeke translateth five shekels by the head These five shekels the price set here and in Num. 18. 16. was the value set in Lev. 27. 6. from a moneth old to five yeeres old and it was the least of all the valuations so that God burdened the Israelites with the ransomes as little as might be twentie geraâs or twentie pence the gerah was a peece of silver that weighed sixteene barley graines so the shekel weighed 320. graines see the notes on Exod. 30. 13. Vers. 48. the money Hebr. the silver so in vers 49 50 51. of the redeemed understand the money of those that are redeemed or as the Greeke translateth the redemptions of those that are moe Vers. 50. Of the first-borne in Hebrew Bâchor the First-borne is singular as spoken of one but translated in Greeke plurally as implying all And this seemeth to be taken not of particular persons as of them that were last numbred or any other for so the burden should have lien vnequally upon a few but of the church in generall Or to cut off contention it was done by lot as R. Solomon Iarchi saith he brought 22000. scrolles or papers according to the number of the Levites vers 39. and on every of them was written A son of Levi and 273. papers according to the number of the First-borne Israelites moe than the Levites vers 46. and on every of them was written Five shekels they mingled them and put them in a basket then said he unto them come draw your papers according to your lot Vers. 51.
thorow all the scripture he is called Ioshua because he was accustomed thereto already By this reason the change of his name should seeme to diminish from his dignitie whereas it was changed rather for honour as were the names of Abram Sarai Iacob and others Gen. 17. 5. 15. and 32. 28. Neh. 9. 7. Esai 62. 2. Mar. 3. 16 17. Verse 17. Southward or by the South as in vers 22. meaning the South part of the land of Canaan as Chazkuni explaineth it For that was nearest unto them and the worst part of the land because it was wildernesse and waterlesse as the originall word Negeb signifieth Dâie ground and Calebs daughter said to her father Thou hast given me a south that is a drie land give me also springs of water Iudg. 1. 15. and rivers in the south Psal. 126. 4. meaneth refreshing after bondage and affliction The Greeke here translateth Goe up by this wildernesse and so in that part was a wildernesse Ios. 15. 1. 3. And Sol. Iarchi saith Goe up this way by the south that was the worst part of the land of Israel for so is the manner of Merchants they shew the worst things first and afterward they shew the best the mountaine which was inhabited by Amalekites Canaanites and Amorites Num. 14. 40. 45. Deut. 1. 44. Of this Chazkuni giveth a reason thus And when yee shall know how to subdue the mountaine the vally will be âasiâ to subdue Verse 18. the land what it is This is againe repeated in vers 19. and the third time in vers â0 which may thus be distinguished by the land here is meant the people of the land as after Moses explaineth it by the land in vers 19. is meant the aire of the countrey and the cities villages tents which were by the hand of man set theron and by the land in v. 20. is meant the soile or ground it selfe fruits that grew thereon and the people and is here for explanà tion that is or I meane the people see the notes on Gen. 13. 15. So in Psal. 66. 4. Let all the earth bow downe to thee that is all peoples of the earth likewise in Psal. 100. 1. and 96. 1. and often in the scriptures So house for houshold or people in it Gen. 45. 11. 18. Cities for citizens Ios. 17. 12. whether they Hebr. whether it bee strong c. speaking of the people as one in multitude Verse 19. good or bad this seemeth to respect the wholsomnesse of the countrie for aire waters c. as in 2 King 2. 19. the situation of this citie is good but the water is bad and the land causeth to miscarie To this Chazkuni referreth it saying or bad if it cause the inhabitants thereof to mis ãâ¦ã or to be barren as 2 King 2. 19. and hereupon they answered It is a land that eateth up the inhabitants thereof Num. 13. 32. intents or in campes troupes the Chaldee calleth them Villages or unwalled townes the Greeke changeth the order saying in walled or in unwalled townes Vers. 20. fat or leane This respecteth the soile it selfe which if it be fat is fertile if leane barren The Chaldee changeth the metaphor saying whether it be rich or poore So in Neh. 9. 25. 35. they tooke strong cities and a fat land and in Ezek. 34. 14. fat pasture wood or trees as the Greeke and Chaldee interpret it and Targum Ionathan trees of food that is of fruit to bee eaten be yee of good courage or strengthen encourage your selves the first ripe grapes or the first fruits of grapes And then as Chazkuni observeth they had need to have courage because the keepers of the vineyards watched them there Verse 21. of Zin or of Tsin there was a wildernesse into which they came before called Sin so named of an Egyptian citie Sin neare it Exod. 16. 1. Ezek. 30. 15 16. This desart of Zin seemeth to be so named as being a Thornie wildernesse for Zinnim in the forme plurall signifieth thornes Iob 5. 5. And as the former Sin bordered upon Egypt so Zin bordered on the land of Canaan Num. 34. 3 4. Ios. 15. 3. Rehob or Rechob called in Greeke Roob as Rechabham or Rehoboam 1 King 12. 1. is written in Greeke by the Holy Ghost Roboam Mat. 1. 7. This Rehob was a citie in the west part of the land of Canaan neare unto Sidon which fell by lot to the tribe of Aser Ios. 19. 28. Iudg. 1. 31. to the entrance or to the entring in of Hamath so in Num. 34. 8. Ios. 13. 5. Iudg. 3. 3. Amos 6. 14. and so the Chaldee here translateth it Hamath or Chamath called also Hemath the great Amos 6. 2. was a citie on the north part of Canaan and on the East side as Rehob was on the West Num. 34. 8. Ios. 13. 5. By this description of their voyage they went from south to north and from west to east so viewing the wholeland This Hamath is in Targum Ionathan called Antiochia and so Hamath was after named of K. Antiochus and it was situate under mount Lebanan by the river Iabok Verse 22. by the south or Southward Gr. by the wildernesse see vers 17. and he came unto Chebron or unto Hebron a place in the south parts of Canaan where Abraham Isaak and Iacob with their wives had beene buried Gen. 23. 2. 19. and 49. 31. see the notes on Gen. 13. 18. By he came Sol. Iarchi and others understand Caleb onely as if the twelve spies went not in one company but one or two of them together and Calebs comming thither is specially mentioned in Ios. 14. 9. the land whereon thy feet have troden shall bee thine inheritance and in vers 12. now therefore give me this mountaine whereof the Lord spake in that day and in vers 14. Chebron therefore became the inheritance of Caleb Others understand he came that is they came as Chazkuni saith It is the manner of the scripture to speake of many spies and lyers in wait in the singular number as in Ios. 8. 19. the lyer in ambush rose quickly out of his place The Greeke translateth they came the Chaldee hath in some copies Atha he came in othersome Atho THEY came Animan or as the Greeke writeth him Achiman he was one of the heathen Giants dwelling in Chebron the Hebrewes interpret his name Who is my brother and that hee was so called because none in the world was brother to him that is like unto him in strength yet Caleb slew him and his two brethren Ios. 15. 14. Iudg. 1. 10. ãâã in Greeke Sesei Talmai in Greeke Thelames children of Anak in Greeke generations of Enak in Chaldee sonnes of the Giant or of the mightie man Anak was the sonne of Arba whereupon Chebron was in former times called Kirjah Arba that is the citie of Arba Ios. 15. 13. Gen. 23. 2. before Zoan or Tsoan called in Greeke and Chaldee Tanes as of Tsor or Zor is Tyrus in Greeke This declareth
sinne the word evill is added by Moses in Num. 14. 37. to shew that this their diffamation was very sinfull eateth up consumeth in Chaldee killeth the inhabitants which may bee understood of their civill warres whereby they devoured one another For the Amorites had conquered the Moabites Num. 21. 28 29. the Caphtorims or Philistines had destroyed the Avims Deut. 2. 23. This phrase was after used against the land when the Heathens had destroyed the Israelites in it Thou land eatest up men and hast bereaved thy nations Ezek. 36. 13. of statures or of dimensions of measures that is of great stature tall and bigge as the Greeke translateth exceeding tall men And as the Prophet openeth it high as Cedars strong as Oakes Amos 2. 9. An example of such a man of stature we have in 2 Sam. 21. 20. that had on every hand fix fingers and on every foot six toes c. and another of an Egyptian five cubits high with a speare in his hand like a weavers beame 1 Chron. 11. 23. So in Ier. 22. 14. an house of measures or of statures is for a large high house Vers. 33. Giants Hebr. Nephilim such as were before Noes floud see Gen. 6. 4. with the annotations as Grashoppers or as locusts that is low weake base in comparison with them So it is said of God He sitteth upon the circle of the earth and the inhabitants thereof are as Grashoppers Esai 40. 22. in their eyes that is they so esteemed us And by reason hereof it may be the spies passed thorow their land more safely whiles these mightie men despised and neglected them as the Philistine disdained to meddle with little David 1 Sam. 17. 42. The Hebrew Doctors to shew this feigne this explanation We heard them say one to another there are pismires in the vineyards like unto men Chazkuni on Num. 13. 33. CHAP. XIIII 1. The Israelites weepe and murmure at the newes that the spies brought out of Canaan and speake of returning into Egypt ãâã Iosua aâd Caleb labour to still and encourage them but the Israelites would have stoned them 11. God threatneth to destroy the people 13. Moses intreateth for them and obtaineth pardon 23. The murmurers are deprived of entring into the land and condemned to wander fortie yeares in the wildernesse and die there 36. The spies who raised the evill report die by a plague 39. The people hearing the sentence of God against them mourne and offer themselves to goe up but Moses forbiddeth them 44. Yet they presume to goe up and are smitten by their enemies ANd all the congregation lifted up and gave their voice and the people wept that night And all the sons of Israel murmured against Moses and against Aaron and all the congregation said unto them Oh that wee had died in the land of Egypt oâ in this wildernesse oh that wee might die And wherefore doth Iehovah bring us unto this land to fall by the sword our wives and our little-ones shall be for a prey were it not better for us to returne into Egypt And they said every man unto his brother Let us make a captaine and let us returne into Egypt And Moses and Aaron fell on their faces before all the assembly of the congregation of the sonnes of Israel And Ioshua the sonne of Nun and Caleb the sonne of Iephunneh which were of them that searched the land rent their clothes And they said unto all the congregation of the sonnes of Israel saying The land which wee passed thorow to search it is an exceeding good land If Iehovah delight in us then hee will bring us into this land and will give it unto us a land which floweth with milke and honey Onely rebell not yee against Iehovah and you feare not the people of the land for they are bread for us their shadow is departed from them and Iehovah is with us feare them not But all the congregatioÌ said to stone them with stones and the glory of Iehovah appeared in the Tent of the Congregation before all the sons of Israel And Iehovah said unto Moses How long will this people provoke me and how long will they not beleeve in me for all the signes which I have done amongst them I will smite them with the pestilence and disinherit them and will make of thee a nation greater and mightier than they And Moses said unto Iehovah Then the Egyptians shall heare it for thou broughtest up this people in thy might from among them And they will say to the inhabitants of this land for they have heard that thou Iehovah art among this people that thou Iehovah art seene eye to eye and that thy cloud standeth over them and in a pillar of a cloud thou goest before them by day and in a pillar of fire by night Now if thou shalt kill this people as one man then the nations will say which have heard the fame of thee saying Because Iehovah was not able to bring this people into the land which he sware unto them therefore he hath slaine them in the wildernesse And now I beseech thee let the power of the Lord bee great according as thou hast spoken saying Iehovah is long suffering much in mercie forgiving iniquitie and trespasse and clearing will not cleare the guilty visiting the iniquitie of the fathers upon the sonnes unto the third and unto the fourth generation Pardon I beseech thee the iniquitie of this people according unto the greatnesse of thy mercie and as thou hast forgiven this people from Egypt even untill now And Iehovah said I have pardoned according to thy word But assuredly as I live aââ the earth shall bee filled with the glory of Iehovah For all the men which have seene my glory and my signes which I did in Egypt and in the wildernesse have tempted me these ten times and have not âearkned to my voice If they shall see the land which I sware unto their fathers neither shall any of them that provoked me see it But my servant Caleb because there was another spirit in him and hee followed me fully even him will I bring into the land whereinto he went his seed shall possesse it Now the Amalekite and the Canaanite dwelt in the valley to morrow turne yee and journey you into the wildernesse by the way of the red sea And Iehovah spake unto Moses and unto Aaron saying How long shall I pardon this evill congregation which murmure against me I have heard the murmurings of the sonnes of Israel which they murmure against me Say unto them Aâ I live assuredly saith Iehovah if I doe not so unto you as ye have spoken in mine eares Your carkasses shall fall in this wildernesse and all that were mustered of you according to your whole number from twentie yeares old and upward which have murmured against mee If you shall come into the land concerning which I lifted up my hand to make you dwell therein save Caleb the sonne
5. And God by his Prophet promiseth that David shall never want a man to sit upon the throne of the house of Israel neither shall the Priests the Levites want a man before me to offer burnt-offerings and to kindle meat-offerings and to doe sacrifice continually Ier. 33. 17 18. 21 22. Both which are accomplished in Christ Luke 1. 32 33. Heb. 3. 1. and 5. 1. 5. and 8. 1 2 3 c. zealous for his God or jealous for his God that is for the dishonour done unto his God as God himselfe is said to be jealous for Ierusalem when hee was sore displeased with the heathens that afflicted it Zach. 1. 14 15. It is good to be zealously affected alwayes in a good thing Gal. 4. 18. that God sheweth here in rewarding Phinehas zeale who stood up and executed judgement and the plague was stayed and it was counted to him for justice to generation and generation for ever Psal. 106. 30 31. The Hebrewes in ages following mentioned his glory as Ben Sirach saith because he had zeale in the feare of the Lord and stood up with good courage of heart when the people were turned backe and made atonement for Israel therefore was there a covenant of peace made with him that he should be the chiefe of the Sanctuary of his people and that he and his posteritie should have the dignitie of the Priesthood for ever Ecclus 45. 23 24. The Scripture noteth the contrary of Eli who came of Ithamar the brother of Eleazar for when his owne sonnes committed whoredome with the women of Israel that assembled at the doore of the Tabernacle of the congregation and made themselves vile hee restrained them not but honored his sonnes above the Lord therefore God threatned to cut off his arme and the arme of his fathers house that there should not be an old man in his house for ever And he sware unto the house of Eli that the iniquitie of Elies house should not be purged with sacrifice nor offering for ever 1 Sam. 2. 22. 29 31. and 3. 13 14. made atonement or made reconciliation pacified Gods wrath through faith this word used for atonement by sacrifice is here applied to the executing of judgement upon the malefactors whereupon God stayed the plague which had begun upon the congregation As oftentimes for the sinne of some God is wroth with the whole congregation Ios. 7. 1. 12. and 22. 17 18. so here for the just fact of Phinehas his wrath was turned away vers 11. and atonement is made So the proverbe was fulfilled The kings wrath is as messengers of death but a wise man will pacifie it Prov. 16. 14. Thus David also made atonement by doing justice on Sauis house 2 Sam. 21. 3. c. Vers. 14. smitten that is killed as the Chaldee explaineth it so in vers 15. and 17. Zimri in Greeke Zambri sonne of Salo the notation of this name agreeth with his end for Zimri signifieth cutting off as superfluous boughes are pruned or cut off from the Vine Salo signifieth treading under foot so as a fruitlesse branch he was cut off from the vine of Israel and trodden down of God and men as it is written Thou hast trodden downe all them that goe astray from thy statutes for their d ãâ¦ã t is falshood ãâ¦ã 19 1â8 among the Si ãâ¦ã tes in Chaldeâ of the tribe of Simeon And being a Prince and bringing that harlot unto ãâã ãâã vers 6. it is likely that many of that tribe tooke part with him and perished in the plague aforesaid For whereas that tribe at the former muster had 59 thousand and three hundred men of warre among them Num. 1. 22 23. they were diminished now after this plague 37. thousand and one hundred that there remained at the next muster but 22 thousand and two hundred men Num. 26. 1. 14. Vers. 15. ãâã in Greeke Chasbi daughter of Sour Cozhi signifieth lying or falshood Zur is a Rocke an head of nations that is a governour of peoples for he was a Prince of Midian vers 17. and afterward he it said to be one of the five Kings of Midian Num. 31 8. And as Balaam with his wicked counsell and doctrine is named as a figure of Antichristian seducers corrupting the Christian Church with fornication and idolatry Rev. 2. 14. so in this Prince of Midian and the harlot his daughter we may behold the type of Antichrist who by the spirit and doctrine of Balaam hath drawne the Church unto fornication and idolatry with false gods and heresies His false prophets like the daughters of Moab allure men unto those abominations for as the wisedome of God in Christ sendeth forth her maidens to invite the simple to come and eat of her bread and drinke of the wine that she hath mingled Prov. 9. 1. 5. so the foolish woman or whore of Babylon Revel 17 ãâã 5. hath also her toll-guests the spirits of devils working miracles which goe forth unto the Kings of the earth c. Rev. 16. 13 14. and she calleth passengers who goe right on their wayes to partake of her stollen waters which are sweet and bread in secret which is pleasant and many doe follow her pernicious wayes yea many strong men have been slaine by her Pro. ãâã 13. 18. and 7. 26. 2 Pet. 2. 1 2. The kings also of the earth have committed fornication with her Rev. 18. 3. brought her by their lawes unto their brethren subjects And as the harlots name was Cozhi that is a lie or falshood the daughter of Zur that is a Rock a Prince of Midian of Abrahams degenerate children Gen. 25. 1 2. so is the Church of Antichrist false deceitfull yet the pretended daughter of the Rocke which Christ hath promised to build his Church upon Matth. 16. 18. though being departed from the true faith of Christ as the Midianites were from the faith of their father Abraham For those Antichristian idolatries God sendeth forth his plagues Rev. 16. But when with the sword of the Spirit w ch is the word of God Ephes. 6. 17. those abominations are cut off and the authors of them thrust thorow as in Ziach 13. 2 3 the wrath of God which now is kindled against the sinners shall be turned away of a fathers house Sol. Iarchi here noteth from Gen. 25. 4. that Midian had five fathers houses Ephah and Epher and Hanoch and Abida and Eldaah and this man was king of one of them Vers. 17. Vex the Midianites or Distresse that is war against the Miââanites as the Greeke translateth Vse enmitie against them Hebr. To vex or To distresse of which phrase-see the notes on Ewod 13. ãâã God who had first punished his owne people for their sinnes doth now decree vengeance against their enemies which was done by Moses before his death Num. 31. 2. For as God faith to the nations Loe I begin to bring evill on the citie upon which my name is called and should yee
Korahs as Num. 16. 40. 250 men that offered incense Num. 16. 35. for a signe or for an ensigne a banner the Greeke and Chaldee translate it a signe whereby God signified his anger to be displaied against all that should rebell in like manner In Num. 16. 40. it is called A memoriall unto the sonnes of Israel that no stranger c. come neâre to offer incense before Iehovah that he be not as Korah c. Of such things the Apostle saith they were our examples 1 Cor. 10. 6. Vers. 11. died not to wit either by that fire or by the swallowing up of the earth Num. 16. 32. 35. It seemeth they consented not to their fathers rebellion or at least repented at the warning given by Moses Num. 16. 5. c. The sons of Korah were Assir and Elkanah and Abjasaph Exod 6. 24. these and their posteritie lived and kept their office in Israel for their genealogie is reckoned in 1 Chron. 6. 22. 38. and they were appointed by David to be singers in the house of the Lord 1 Chro. 6. 31. 32. and of them came Samuel the Prophet 1 Chron. 6. 33 34. compared with 1 Sam. 1. 20. and Heman who with his off-spring were singers 1 Chron. 6. 33. and 25. 4 5 6. And many Psalmes have in their titles To the sonnes of Korah as Psal. 42. and 44 and 45. and 46. and 47. and 48. and 49. and 84. and 85. and 87. and 88. Vers. 12. Nemuel called also Iemuel in Gen. 46. 10. and Exod. 6. 15. in Greeke here Namovâl So in 1 Chron. 4. 24. Iachin in Greeke Achein he is called Iarib in 1 Chron. 4. 24. Vers. 13. Zerah in Greeke Zara so in 1 Chr. 4. 24. elsewhere called Zohar Gen. 46. 10. Exod. 6. 15. Saul the sonne of a Canaanitesse Gen. 46. 10. Vers. 14. These are the families to wit which remained for there was one familie more of Obad Gen. 46. 10 Exod. 6. 15. but that was extinct in the wildernesse and therefore omitted here and in 1 Chron. 4. 24. ãâã and 200. their number was greatly diminished for at the former muster they were 59 thousand and 300 Num. 1. 23. Among other sinnes that forementioned in Num. 25. 14. seemeth to be a speciall cause hereof And Moses blessing all the other tribes before his death maketh no expresse mention of Simeons in Deut. 33. Vers. 15. Gad though hee was not the next borne to Simeon nor of that mother yet is he ãâ¦ã stered in the third place because hee was joyned with Reuben and Simeon in the South quarter as they encamped about the Sanctuarie Num. 2. 10. 14. Zephon in Greeke Saphoâ he was called also Ziphion in Gen. 46. 16. Vers. 16. Ozâi in Greeke Azâni in Gen. 46. 16. he is named Ezboâ Vers. 17. Arod in Greeke Aroadi and in Gen. 46 16. Arodi Vers. 18. and five hundred so this tribe had fewer now by five thousand one hundred and fiftie men than at the former muster Num. 2. 15. Vers. 19. and Onan died both of them died without issue God did cut them off for their wickednesse in their youth Gen. 38. 7. 10. Vers. 20. Selah in Greeke Selon Vers. 21. of Pharez The sonnes of Iudah were five in all Gen. 38. so noted by the holy Ghost in 1 Chron. 2. 4. they were all to have beene heads of families but two dying childlesse here are taken two of his sonnes sonnes Hâzron and Hamul in their stead and these were of Pharez the second brother of the twinnes Gen. 38. 28 29. of whom our Lord Christ came according to the flesh Matth. 1. So Iudah hath five families continued according to the number of his five sonnes Vers. 22. and six thousand at the first muster he had but 74 thousand and six hundred Num. 2. 4. now he is increased nineteene hundred moâ and as he so all the tribes under his standard were increased also whereas in Reubens they were all diminished For Iudah prevailed above his brethren for the honour of Christ who was to come of his stocke see 1 Chron. 5. 2. Gen. 49. 8. 10. Heb. 7. 14. Vers. 23. Issachar he is numbred next Iudah for he was next him under his standard Num. 2. 5. next him graved on the high Priests brest-plate Exod. 28. borne next of the same mother Leah Gen. 30. 17 18. Of him and his foure families here reckoned see the notes on Gen. 46. 13. Phuvah called also Phuah in 1 Chron. 7. 1. and so here in Greeke Phova Vers. 24. Iashub hee is called Iob in Gen. 46. 13. Vers. 25. 64 thousand hee had before but 54 thousand and foure hundred Num. 2. 6. so that his tribe is increased nine thousand and nine hundred men of warre Vers. 26. Zabulon or Zebulun hee was next brother to Issachar Gen. 30. 19 20. next him on Aarons brest-plate Exod. 28. and next him in marching and camping about the Tabernacle Num. 2. His three families continue here as they were in Gen. 46. 14. Vers. 27. sixtie thousand c. who were before 57 thousand and foure hundred Num. 2. 8. so they are increased three thousand and one hundred men Vers. 28. Ioseph of him came two tribes for hee had the first birth-right a double portion 1 Chron. 5. 2. Gen. 48. 1. 5. Vers. 29. Manasses he though the elder brother was put downe to the second place by Iakobs prophesie Gen. 48. 14. 19 20. and by Gods disposition of the tribes Num. 2. 18. 20. yet here hee is mustered before Ephraim the standard-bearer as his armie was increased in the wildernesse when Ephraims was diminished which after doth appeare Machir he was the sonne of Manasses by his concubine an Aramitesse 1 Chron. 7. 14. Gilead in Greeke Galaad There was also a place called Gilead which the sonnes of this Machir conquered and had it for their possession Num. 32. 39 40. Ios. 17. 1. Vers. 30. Ieezer in Greeke Achiezer in Ios. 17. 2. Abiezer Here not onely the sonnes sonnes as was noted before of Iudah vers 21. but the sonnes sonnes sonnes are made heads of families in the tribe of Manasses the like whereof is not in any other tribe This honour hath Ioseph above his brethren who also whiles he lived saw unto Ephraim sonnes of the third generation also the sonnes of Machir sonne of Manasses were borne upon Iosephs knees Gen. 50. 23. And Manasses here hath eight families when no other tribe hath so many V. 33. Zelophehad or Zelophehad in Greek Sâlpaâd the names Hebr. the name Machlah in Greeke their names are written Maala Nova Aigla Melcha and Thersa Of these daughters see Num. 27. 1. c. Num. 36 11. Ios. 17. 3. Vers. 34. 52 thousand c. he had before but 32 thousand and 200. Num. 2. 21. so that now hee was increased 20 thousand and five hundred men of warre none of all the other tribes had halfe so much increase Thus Iakobs prophesie is fulfilled Ioseph shall be the sonne of a
his habitation therein which was a reason why the people might not pollute it either with bloud or with any other wickednesse for holinesse becommeth his house for ever Psal. 93. 5. And for this cause the uncleane were to be put out of the campe of Israel in the midst whereof God did dwell Numb 5. 3. CHAP. XXXVI 1 The inconvenience of the inheritance of daughters is remedied by marrying in their owne tribes lest the inheritance should be removed from the tribe 10 The daughters of Zelophehad obey the Lords commandement and marry their uncles sonnes AND the heads of the fathers of the family of the sons of Gilead the son of Machir the sonne of Manasses of the families of the sonnes of Ioseph came neere and spake before Moses and before the Princes the heads of the fathers of the sons of Israel And they said Iehovah commanded my lord to give the land for an inheritance by lot to the sonnes of Israel and my lord was commanded by Iehovah to give the inheritance of Zelophehad our brother unto his daughters And if they become wives to any of the sons of the tribes of the sons of Israel then shall their inheritance be taken away from the inheritance of our fathers and shall be put to the inheritance of the tribe unto whom they shall be so it shall be taken away from the lot of our inheritance And when the Iubilee of the sonnes of Israel shall be then shall their inheritance be put unto the inheritance of the tribe unto whom they shall be so their inheritance shall be taken away from the inheritance of the tribe of our fathers And Moses commanded the sonnes of Israel according to the mouth of Iehovah saying The tribe of the sonnes of Ioseph speake right This is the thing which Iehovah doth command concerning the daughters of Zelophehad saying Let them become wives to whom it is good in their eyes onely to the family of the tribe of their father shall they become wives And the inheritance of the sonnes of Israel shall not remove from tribe to tribe for every man of the sonnes of Israel shall cleave to the inheritance of the tribe of his fathers And every daughter that possesseth an inheritance of the tribes of the sons of Israel shall be wife unto one of the family of the tribe of her father that the sonnes of Israel may possesse every man the inheritance of his fathers And the inheritance shall not remove from one tribe to another tribe but every man of the tribes of the sonnes of Israel shall cleave to his inheritance Even as Iehovah commanded Moses so did the daughters of Zelophehad For Machlah Tirzah and Hoglah and Milcah and Noah the daughters of Zelophehad were wives unto their uncles sonnes To men of the families of the sonnes of Manasses the sonne of Ioseph they became wives and their inheritance was unto the tribe of the family of their father These are the commandements and the judgements which Iehovah commanded by the hand of Moses unto the sonnes of Israel in the plaines of Moab by Iordan neere Iericho Annotations THE heads in Greeke the Princes that is the chiefe fathers God having designed the limits of the holy land which Israel should inherit in Numb 34. and appointed his owne portion out of the same to be given unto the Priests and Levites Numb 35. doth now conclude his lawes with an ordinance for the setled continuing of the inheritances unto the tribes as they should at first be allotted unto them The occasion of this ordinance is a complaint made by some of the Manassites concerning Zelophehads daughters if they should be maried to men of other tribes Gilead in Greeke Galaad of whom see Numb 27. 1. Vers. 2. my lord meaning Moses for to him was the commandement given Numb 26. 52 53. c. and 27. 6 7. And by this title they give honour unto Moses and shew their obedience as the Scripture noteth by the like title given unto others 1 Pet. 3. 6. Matth. 22. 44 45. Zelophehad in Greeke Salpaad See Numb 27. 1 c. Vers. 3. of the tribes of any of the other tribes beside their owne be taken away or be diminished contrary to adding or putting to after mentioned so the inheritances of this and of other tribes by like accidents might in time be changed disturbed and come to confusion contrary to the order before set of God Vers. 4. the Iubilee shall be which was every fiftieth yeare in which the inheritances that were alienated to others were by the law given in Lev. 25. to returne unto the first owners which ordinance also should by such marriages be disanulled Vers. 5. the mouth that is the word of the Lord as the Chaldee translateth in Greeke by the commandement of the Lord. So the answer which Moses gave was not of himselfe but by advice from God See Numb 27. 5. Vers. 6. good in their eyes that is pleaseth them Daughters are not to be forced to marry with such as they like not See Gen. 24. 57 58. to the family to some of the family or in the family See vers 12. Vers. 7. shall cleave to the inheritance keeping himselfe thereto and for the better performance hereof marrying within his tribe For this word cleave is often used in case of marriage Gen. 2. 24. Dan. 2. 43. Thus God provideth that the order which he should set for the inheritaÌces in his land to be divided by lot might continue throughout all generations by which meanes strife also might be cut off and peace preserved among his people Vers. 8. that possesseth an inheritance or that is heire of a possession by reason that her father had no sonne to inherit as in this case of Zelophehad So here is no restraint of other women save such as had inheritance The Priests also and Levites which might have no inheritance with Israel Deut. 18. 1. had liberty to marry with the women of any tribe as Iehojada the Priest had to wife the Kings daughter of Iudah 2 Chron. 22. 11. another tooke a wife of the daughters of Barzillai the Gileadite Ezra 2. 61. and the like By reason of such marriages there might be kindred betweene Elizabeth the mother of Iohn the Baptist who was of the daughters of Aaron and Mary the Virgin the mother of our Lord Christ who was of the linage of David of the tribe of Iudah Luke 1. 5. 36. and 3. 23 31. Vers. 11. For Machalh Hebr. And Machlah c. Of these daughters see Numb 27. 1. their uncles sonnes the sonnes of their fathers brethren Compare Levit. 18. 12 13 14. Vers. 12. was unto the tribe that is remained unto or in the tribe So Daniel was that is continued even unto the first yeare of King Cyrus Dan. 1. 21. and they were that is continued there Ruth 1. 2. and sundry the like By this example and observation of the Law for inheritances in the holy land the people of
follow them See Exod. 23. 33. As the nations were to be destroyed so their idolatrous service was to be abolished that none of their customes should be retained in Israel How did Heb. How will that is how use they to serve Hereupon the Hebrewes say Thou maist not inquire or aske concerning the way of the service of an idoll how it is although thou serve it not for this thing ãâ¦ã to turne after it and to doe as they doe Maimony treat of Idolatry ch 2. sect 2. will I doe not unto idols but to the Lord as the next verse manifesteth So not onely the worship of false gods but false or idolatrous worship of the true God is here forbidden and all imitation of Idolaters is condemned So in Levit. 18. 3. Vers. 31. every abomination the Chaldee expoundeth every thing that is abominable before the Lord in Greeke the abominations which the Lord hateth to their gods the Chaldee expounds it to their idols This one particular of burning their children is named all other being implyed because herein they shewed most zeale and love as Abraham for sacrificing his sonne at Gods command is highly commended Gen. 22. 12. and Israel when they would shew themselves most studious to please the Lord inquired about giving the fruit of their body for the sinne of their soule Mich. 6. 7. and sometime practised this abomination Psal. 106. 37 38. Ezek. 23. 37 39. But God here condemneth the most fervent devotion of Idolaters Vers. 32. Every word or thing in Chaldee every commandement Hereby God appointeth his owne word and law to bee the onely rule of his service without imitating the customes of others or devising any thing of their owne So in Levit. 18. 4. Deut. 4. 1 2. CHAP. XIII 1 The Prophet that inticeth to idolatry though he give signes which come to passe must not bee hearkened unto but put to death 6. The brother childe wife or friend that inticeth to idolatry must not bee bearkened unto spared or concealed but stoned to death 12 The citie that revolteth to serve other gods after due inquiry must bee smitten with the sword men and beasts utterly destroyed the spoiles burned the citie ruined for ever and none of that execrable thing reserved IF there arise in the middest of thee a Prophet or a dreamer of dreames and hee give unto thee a signe or a wonder And the signe commeth or the wonder which hee spake unto thee saying Let us go after other gods which thou hast not known serve them Thou shalt not hearken unto the words of that Prophet or unto that dreamer of a dreame for Iehovah your God tempteth you to know whether you be the lovers of Iehovah your God with all your heart and with all your soule After Iehovah your God shall yee walke and him yee shall feare and his commandements shall ye keepe and his voice yee shall obey and him you shall serve and unto him shall ye cleave And that Prophet or that dreamer of a dreame shall be put to death because hee hath spoken revolt against Iehovah your God which brought you forth out of the land of Egypt and redeemed thee out of the house of servants to thrust thee out of the way which Iehovah thy God commanded thee to walke therein and thou shalt put away the evill from the middest of thee If thy brother the sonne of thy mother or thy sonne or thy daughter or the wife of thy bosome or thy friend which is in thine owne soule entise thee in secret saying Let us goe and serve other gods which thou hast not knowne thou nor thy fathers Of the gods of the peoples which are round about you nigh unto thee or farre off from thee from the one end of the earth even unto the other end of the earth Thou shalt not consent unto him nor hearken unto him neither shall thine eye spare him neither shalt thou pitty neither shalt thou conceale him But killing thou shalt kill him thine hand shall be first upon him to put him to death and afterwards the hand of all the people And thou shalt stone him with stones and he shall die because hee hath sought to thrust thee away from Iehovah thy God which brought thee forth out of the land of Egypt out of the house of servants And all Israel shall heare and feare and shall doe no more as this evill thing in the middest of thee If thou shalt heare say in one of thy cities which Iehovah thy God giveth to thee to dwell there saying Certaine men the sons of Belial are gone out from the middest of thee and have thrust away the inhabitants of their citie saying Let us goe and serve other gods which yee have not knowne Then shalt thou enquire and shalt search and shalt aske diligently and behold if it be truth the word certaine this abomination is done in the middest of thee Smiting thou shalt smite the inhabitants of that citie with the edge of the sword utterly destroying it and all that is therein and the cattell thereof with the edge of the sword And all the spoile of it thou shalt gather into the middest of the street thereof and shalt burne with fire the citie and all the spoile thereof everie whit to Iehovah thy God and it shall be an heape for ever it shall not bee built againe And there shall not cleave to thy hand ought of the cursed thing that Iehovah may turne from the burning of his anger and may give unto thee tender mercies and may have tender mercie on thee and multiplie thee as hee hath sworne unto thy fathers When thou shalt obey the voice of Iehovah thy God to keepe all his commandements which I command thee this day to doe that which is right in the eies of Iehovah thy God Annotations IF there arise or when there shall stand up by which word is signified the open and bold cariage of deceivers Moses having from the first commandement taught the doctrine of one only God whom wee should in faith love and obedience have to bee ours and give our selves to him and from the second commandement taught the right way of serving this God according to his owne word doth now from the third commandement teach to beware of the abuse of Gods name and word unto vanity heresie or idolatry and so generally warneth Israel to take heed lest they transgressed the first and second commandements by the breach of the third in the middest of thee speaking to Israel amongst whom many false prophets did arise 2 Pet. 2. 1. Vnto which danger all Churches are subject as it is said Moreover of your owne selves shall men arise speaking perverse things Act. 20. 30. a Prophet a publike seducer touching whom hee giveth warning first as afterwards of the private in v. 6. c. What a Prophet signifieth is noted on Gen. 20. 7. and Exod. 7. 1. dreames this was one of the waies by which prophesie came of old
unto men Num. 12. 6. Ier. 23. 25. 28. By a Prophet he seemeth to denote the principall sort such as saw visions by a dreamer the inferiour sort that saw things more obscurely he give either by word and promise or by action or gesture as 1 King 13. 3. and 22. 11. Mat. 12. 39 40. wonder any miraculous or supernaturall thing as Iannes and Iambres in appearance turned water into bloud Exod. 7. 22. Vers. 2. or the wonder Hebr. and the wonder these are said to come when they are effected or fulfilled so Ier. 28. 9. Deut. 18. 22. saying that is and he say as saying in 1 Chron. 13. 12. is expounded and said in 2 Sam. 6. 9. so in 2 King 22. 9. compared with 2 Chron. 34. 16. after other gods the Greeke explaineth it and serve other gods which the Chaldee calleth idols of the peoples Thus the religion given of God by the hand of Moses was established against all opposition that after might arise upon what pretence soever And so the saith taught by Christ and his Apostles was confirmed against the future signes and lying wonders of Antichrist 2 Thess. 2. 9. 10. The Hebrews say If there stand up a prophet and hee doth great signes and wonders and seeketh to denie or make false the prophesie of Moses wee may not hearken unto him but wee know certainly that those signes are by enchantment and sorcery For the prophesie of Moses was not by signes c. but with out eies we saw and with our eares we heard as he did heare c. Therefore the Law saith If the signe or wonder come to passe thou shalt not hearken to the words of that Prophet Deut. 13. for loe hee commeth unto thee with signe and wonder to make that false which thou hast seene with thine eies And for as much as we beleeve not in a wonder but because of the commandement which Moses commanded us how should wee receive this signe which commeth to make the prophesie of Moses false which we saw and heard Maimony tom in Iesude hatorah chap. 8. sect 3. See also the annotations on Exod. 19. 9. Vers. 3. that dreamer or the dreamer of that dreame and so the Greeke translateth it God tempteth or proveth See the notes on Gen. 22. 1. But there God himselfe immediately tempted Abraham here mediatly and that by evill meanes which he of his grace and wisdome ordereth and disposeth for good to his people as also the Apostle saith There must be also heresies among you that they which are approved may bee made manifest among you 1 Cor. 11. 19. Vers. 4. After Iehovah the Chaldee saith after the feare of the Lord your God Here the Lord and his commandements are opposed to all other so that after Iehovah meaneth after him onely as our Saviour expoundeth a like speech Mat. 4. 10. from Deut. 6. Vers. 5. spoken revolt or apostasie that is spoken words to cause thee to revolt or turne away as the Greeke translateth to make thee to erre from the Lord. This judgment of the false Prophet as all other weighty matters none but the high councell of 71 Elders might judge of as the Hebrewes say Talmud Bab. in Sanhedrin c. 1. and Maimony in Sanhedrin c. 5. See the annotations on Num. 11. 30. the evill both person and worke as the Chaldee translateth the evill doer the Greeke the evill thing but in Deut. 17. 7. the Greeke translateth the evill one which Paul approveth using the same words in 1 Cor. 5. 13. Vers. 6. thy brother by nature or in the same faith and Church but the Greeke addeth thy brother on thy fathers side or on thy mothers son of thy mother such are dearest brethren as the example of Ioseph and Benjamin sheweth Gen. 43. 34. and 45. 12 14. daughter Love and affection descendeth from parents to children as it were by inheritance and the daughter for in firmity of sex is most spared and pittied but may not so bee in this case of thy bosome the Greeke saith which is in thy bosome as thine owne soule most deârely loved put therefore in the last place for a friend sticketh closer than a brother Prov. 18. 24. And as man and wife are one flesh Matt. 19. 6. so friends here are as one soule intice with motions reasons exhortations the Greeke translateth exhort the Chaldee counsell The Hebrewes write Hee that entiseth any one of Israel whether man or woman he is to be stoned although neither the ãâã nor the intised hath worshipped the idoll yet he dââth for teaching to worship it Whether the intiser bee private man or Prophet bee the intised one singular person man or woman or a few persons they are to die by stoning Hee that intiseth the multitude of a citie he is a thruster away and is not called an intiser Maimony treat of Idolatry chap. 5. sect 1 2. See after in vers 13. other gods in Chaldee Idols of the peoples so in vers 7. Vers. 7. unto the other end that is all the world over Hereby God condemneth all the feigned religions thorowout the earth as being gone astray from him and having made himselfe and his word knowne unto Israel would have them therein to rest their faith without declining to novelties Wee know that we are of God and the whole world lieth in wickednesse 1 Ioh. 5. 19. Vers. 8. not consent or not affect have any liking or will unto him From which word the Hebrews gather that it is unlawfull for the intised to love the intiser Maimony treat of Idolatry chap. 5. sect 4. If he were drawne away by him so that hee said Goe we and let us serve them although they had not as yet served both of them were to be stoned the intiser and the intised Ibidem sect 5. eye spare to wit from vengeance See this phrase in Gen. 45. 20. Deut. 7. 16. pitie or use gentlenesse and indulgence as Gen. 19. 16. conceale him but bewray and use all meanes to bring him to his punishment Therefore the Hebrews thinke that the intised person was to take witnesses to see if he would intise before them if hee would not then they say it is commanded to lay privy wait for him and they lay wait for none that are guilty of death by the Law but for this man And thus they doe it The intised bringeth two men and sets them in a darke place so that they may see the intiser and heare his words but he may not see them Then he saith to the intiser Say what is it that you said c. When he hath spoken the intised answereth How shall wee leave our God which is in heaven and goe and serve stockes and stones If he convert hereby or hold his peace hee is free But if hee say unto him thus are we bound to doe and thus it be seemeth us then they that stood there aloofe bring him to the judgment Hall and they stone him Maimony treat of Idolatry chap. 5.
pârtion was that if a man had two sonnes his goods were divided into three parts whereof the eldest had two parts and the youngest the third For the first-borne was to be reckoned as two sonnes as Ioseph who had the first birth-right 1 Chron. 5. 2 was two tribes Ephraim and Manasses The Hebrewes explaine it thus The first-borne is to receive a double portion of his fathers goods Deut. 21. 17. As if he leave five sonnes and one of them is the first-borne he is to have a third of his goods and every of the other foure receiveth a sixt part If he leave nine sonnes the first-borne hath a fiât part and every of the other eight a tenth part And so according to this partition doe they part alwaies Maimony treat of Inheritances ch 2. s. 1. According to this phrase Eliseus desired a double portion of Elias spirit 2 Kin. 2. 9. that he might have so much more as any of his other disciples of all that is found his the word found ofâé signifieth things present as in Ge. 19. 15. 2 Chron. 5. 11. and 31. 1. So in this case by the Hebrewes judgement The first-borne had not a double portion of the goods which might come after his fathers death but of the goods which were assuredly his fathers come into his hand or power ss it is written OF ALL THAT IS FOVND HIS As one of the heires of his father that dieth after the death of his father the first-borne and the single brother doe inherit his goods alike And so if his father hath a debt owing him or hath a ship at sea they are heires of it alike Maim treat of Inheritanâââ ch 3. sect 1. It is also said found his he saith ãâã found hers and by the Hebrewes it is holden ââat The first-borne hath not a double portion of his mothers goods but the first-borne and another sonne that are heires to their mother doe share alike whether he be the first-borne for inheritance or the first that openeth the wombe The first-borne for inheritaâce is âe that is first-borne to his father as it is written in v. 17. THE BEGINNING OF HIS STRENGTH and they respect not the ãâ¦ã er though she have borne many sonnes if he be ãâã fathers first-borne he hath a double portion He ãâã ââmmeth into the world after untimely births ãâã were before him is the first-borne for inheriâââce And so one borne at his fulltime if he be borne ãâã he that commeth after him is the first-borne ãâ¦ã ritance If a man have sonnes while hee is an ãâ¦ã en and after becommeth a proselyte he hath no ãâ¦ã borne for inheritance But an Israelite that hath ãâ¦ã by a bond-woman or by an heathen woman ãâ¦ã ch as he is not called his sonne he that com ãâ¦ã after him of an Israelitesse is the first-borne for ãâ¦ã nce and hath a double portion Maim ibi ãâ¦ã ch 2. s. 8 9 10 12. of his strength or of ãâ¦ã our So Iakob said of Reuben his eldest ãâ¦ã 49. 3. The Greeke translateth of his children ãâ¦ã this is the first reason of the Law from nature ãâ¦ã e. the right Hebr. the judgement which ãâ¦ã eeke explaineth thus the first birth-rights ãâ¦ã or belong unto him And this may be un ãâ¦ã ood in respect of the Iudgement or Law of ãâã Lârd which is added unto the former reason ãâã nature and maketh the first-bornes right more firme unto him Wherefore as Esau before-hand sold his birth-right and the sale was confirmed Gen. 25. 33. so generally The first-borne that selleth the portion of the birth-right before it be parted his sale is firme because the portion is his before it is parted saith Maimony treat of Inheritance c. 3. s. 6. And by reason of this right of the first-borne his children after him do inherit also as this Hebrew canon sheweth Who so hath two sonnes a first-borne and another and they die both of them whiles he liveth and leave children behinde them the first-borne leaveth a daughter the single brother leaveth a sonne the sonne of the single brother shall inherit of the old mans goeds a third part which was his fathers portion the daughter of the first-borne shall inherit two thirds which was her fathers portion And such is the right of brethrens children and of the fathers brothers children and of all that doe inherit if the father of one of the heires were a first-borne the heire receiveth the portion of his first birth-right for him Maimony ibidem c. 2. s. 7. By this Law was fore-shadowed how the elect the Israel of God Gal. 6. 16. which are his first-borne Exod. 4. 22. and Church of the first-born which are written in heaven Heb. 12. 23. shall have a double portion and inherit the good things of God as they which have the promise of the life which now is and of that which is to come 1 Tim. 4. 8. and are the heires of God and joint-heires with Christ Rom. 8. 17. and being justified by his grace are made heires according to the hope of eternall life Tit. 3. 7. God having begotten them againe to an inheritance incorruptible and undefiled and that fadeth not away reserved in heaven for us 1 Pet. 1. 4. Vers. 18. stubborne or perverse revolting refractarie that turneth away from God and his Law and it implieth the affection of the heart as Ier. 5. 23. and the cariage and action as an untamed heiffer Hos. 4. 16. Neh. 9. 29. And so the Apostle translateth it into Greeke by two words disobedient or unperswaded and gaine-saying Rom. 10. 21. from Esay 65. 2. So here the Greeke expoundeth it disobedient rebellious The Hebrew Moreh signifieth one that changeth or turneth to the worse both in heart and action and in particular turneth from and opposeth the word of God as Deut. 1. 26. 43. and 9. 7 23 24. The Greeke here translateth it Contentious The instance of this rebellion is shewed in v. 20. obeieth not or âearkeneth not the Chaldee translateth receiveth not the word chastened or nurtured which implieth both words and acts as by rebukes stripes and outward punishment Levit. 26. 23 28. and sometime by the hand of the Magistrate Deut. 22. 18. in which sense the Hebrews understand this here And having spoken before of words this therefore is meant of blowes also Vers. 19. and his mother both of them so that one alone was not enough to cause him to be put to death The Hebrew Doctors as they are alwaies warie in cases that concerne the taking away of any mans life so in this above others they set downe many and strange limitations as first they restraine it to those particular sinnes of gluttony and drunkennesse vers 20. and that gluttony to be eating of flesh onely and drunkennesse with wine onely Also that the sonne is not to be put to death unlesse hee have stollen somewhat from his father and bought therewith flesh and wine for riot and eaten and drunke it without his
lien with in the field it is certainly presumed that she was forced and they judge her with the judgement of a woman forced unlesse witnesses doe testifie that she lay with him willingly Maimony in Nagnarah bethulah chap. 1. sect 2. none to save or no saviour that is as the Greeke and Chaldee explaineth no helper or deliverer Vers. 28. lay hold on her the Greeke translateth force her Herein this differeth from the law in Exod. 22. 16 17. which was for such as consented being intised Vers. 29. to the damosels father or to herselfe if she have no father Maimony in Nagn bethulah chap. 1. sect 9. shekels this word is added in the Chaldee and Greeke as before in vers 19. And 50. shekels as the Hebrewes write was the least dowrie that virgins might have and is called in Exod. 22. 17. the dowrie of virgins and was the weight of fiftie shekels of fine silver Maimony in Nagnarah chap. 1. sect 1. and every shekell weighed 320. graines of barley as is noted on Gen. 20. 16. and these fifty shekels were the mulct for lying with her onely and he that forced the maid was bound also as the Hebrewes shew to pay for her shame and for her paine and for her blot and he that inticed a maid as in Exod. 22. 16. paid but three things the forfeit of 50. shekels and for her shame and for her blot The forfeit that is alike for all whether a man lie with the high Priests daughter or with a strangers daughter or bastards the forfeit or mulct is fiftie shekels but the shame and the blot and the paine are not alike for all but determined by the Iudges according to the age and dignity of the damosell The inticer payeth not the âulct unlesse hee doe not marrie her Exod. 22. 17. he payeth onely for the shame and blot ãâã but he that forceth her payeth all foure out of hand Maimony in Nagn bethulah ch 2. sect 1 c. See also the Annotations on Exod. 21. 19. humbled or afflicted that is defiled her And hence the Hebrewes gather that the man was to pay also for her paine or smart as is before noted not send her away not give her a bill of divorce as other men might Deut. 24. 1. See before on vers 19. Here the Hebrewes say If the high Priest force a maid or intice her he may not marry her because he is commanded to take a virgin Lev. 21. 13. and at that time when he taketh this woman she is not a virgin and if he doe take her she is to goe out againe by bill of divorce If another man transgresse and send her away they compell him to take her againe and he is not beaten but if the diuorced woman dye or be betrothed to another before he take her againe or if it were a Priest that might not take a divorced woman Lev. 21. 7. such a one is to be beaten because he transgresseth against a prohibition HE MAY NOT SEND HER AWAY and he cannot fulfill the commandement concerning her SHE SHALL BE HIS TO WIFE Maim in Nagn ch 1. sect 6 7. Vers. 30. not take to wife much lesse abuse by whoredome or incest his fathers wife and by this one all other incestuous marriages and copulations are forbidden against which the Law is given at large in Lev. 18. See the Annotations there his fathers skirt in Greeke his fathers covering So in Deut. 27. 20. where a curse is upon him that doth this It meaneth the skirt or covering which his father onely might uncover and not he In Levit. 18. 7. it is called his fathers nakednesse in like sense CHAP. XXIII ãâã Who may or may not enter into the Congregation ãâã Vncleannesse to bee avoided in the host 15 Of the fugitive servant 17 Against filthinesse 18 a ãâ¦ã inable sacrifices 19 and Vsuric 20 Of Vowes 24 What liberty a man had in his neighbours vineyard or field HEe that is wounded in the stones or hath his privie member cut off shall not enter into the Church of Iehovah A bastard shall not enter into the Church of Iehovah even to his tenth generation hee shall not enter into the Church of Iehovah An Ammonite or a Moabite shall not enter into the Church of Iehovah even to their tenth generation hee shall not enter into the Church of Iehovah for ever Because that they met you not with bread and with water in the way when yee came forth out of Egypt and that he hired against thee Balaam the sonne of Beor from Pethor of Mesopotamia to curse thee But Iehovah thy God would not hearken unto Balaam and Iehovah thy God turned for thee the curse into a blessing because Iehovah thy God loved thee Thou shalt not seeke their peace or their good all thy daies for ever Thou shalt not abhorre an Edomite because hee is thy brother thou shalt not abhorre an Egyptian because thou wast a stranger in his land The sonnes which shall be borne unto them in the third generation any of them shall enter into the Church of Iehovah When the campe goeth forth against thine enemies then keepe thee from every evill thing If there be in thee a man that is not cleane by reason of an accident in the night then shall hee goe forth out of the campe hee shall not come in within the campe But it shall be at the looking forth of the evening hee shall bathe him-selfe in water and when the Sunne is gone downe hee shall come in within the campe And thou shalt have a place without the campe and shalt goe forth thither without And thou shalt have a paddle upon thy weapon and it shall be when thou sittest downe without then thou shalt digge therewith and shalt turne backe and cover that which commeth from thee For Iehovah thy God walketh in the middest of thy campe to deliver thee and to give up thine enemies before thee therefore thy campe shall be holy that hee see not in thee the uncleannesse of any thing and turne away from after thee Thou shalt not deliver up a servant unto his master which is escaped unto thee from his master He shall dwell with thee in the middest of thee in the place which hee shall chuse in one of thy gates where it is good for him thou shalt not vexe him There shall not be a whore of the daughters of Israel neither shall there be a whoremonger of the sonnes of Israel Thou shalt not bring the hire of an whore or the price of a dog into the house of Iehovah thy God for any vow for even both of them are abomination to Iehovah thy God Thou shalt not lend upon biting-usurie unto thy brother usurie of mony usurie of meat usury of any thing that is lent upon usurie Vnto a stranger thou maist lend upon biting usurie but unto thy brother thou shalt not lend upon biting usurie that Iehovah thy God may blesse thee in all that thou settest thine
Law the other taken properly being against the Legall ordinances of divine service are abomination to the Lord who requireth his Sanctuary to be reverenced Lev. 19. 30. and forbiddeth his name to be despised his altar or table to be thought contemptible Mal. 1. 6 7 8. or his house to be made a den of theeves Ier. 7. 11. Matth. 21. 13. Vers. 19 not lend upon biting usurie Hebr. not cause to bite which meaneth as the Greeke and Chaldee both interpret it not lend upon biting usurie or increase for usurie is biting or devouting of a mans substance he that borroweth on usurie is bitten thereby and he that so lendeth causeth to bite or maketh his neighbour to be bitten thereby It may also imply thou shalt not borrow upon usury for that also is unlawfull Ier. 15. 10. and hee that so borroweth causeth himselfe to be bitten and thus the Hebrewes understand it as is noted on Ex. 22. 25. usury Hebr. biting of silver that is usury for silver or mony which is lent So after biting of meat that is usury for meat which is lent of any thing Hebr. of any word which though it be often used for any thing as the Greeke here also translareth it yet from hence the Hebrews gather usury of words also to be unlawfull see the Annotations on Exod. 22. 25. that is lent upon usurie Hebr. that biteth or may bite Vnder this prohibition the contrary is commanded that we should lend unto our poore brother freely and not take againe any thing more than was lent Deut. 15. 7. 8 9. Luk. 6. 34 35. Lev. 25. 35 36. Vers. 20. a stranger or alien in the Chaldee a sonne of the peoples meaning a Gentile an infidell for to the strangers which were brethren in the faith they might not lend upon usurie Levit. 25. 35 36 37. maist lend or shalt lend upon usurie Hebr. shalt cause to bite to wit if thou wilt so it may be taken for a permission like the bill of divorce But the Hebrewes understand this to be a commandement not a permission onely Maimony tom 4. treat of the Lender and Borrower chap. 5. sect 1 As if God would by this cut off occasions of familiarity with Infidels lest Israel by much dealing with them should learne their waies Howbeit our Saviour by the example of God himselfe teacheth us to be loving and bountifull unto all both good and bad Matt. 5. 44 48. Luke 6. 35 36. Spiritually this shewed the use of the Law which as an hard creditour exacteth more of men than it giveth unto them and is to be laid not upon the righteous man who by faith is freed from the rigour curse of the same but on the lawlesse disobedient and sinners 1 Tiââ 1. 9. Rom. 7. Vers. 21. a vow the law whereof see in Levit. 27. and Num. 30. And whether it were a thing promised unto God or to be given to the poore it was a vow not delay that is not faile either altogether or by deferring the time of paiment see the notes on Exod. 22. 29. Wherefore if a man have absolutely vowed a thing to the Lord seeing no man hath assurance that his life shall continue Iam. 4. 13 14. he must with all speed performe it lest death prevent him So the Hebrewes say He that saith I will not depart out of the world untill I be a Nazirite loe hee is a Nazirite out of hand lest hee die by and by And if hee deferre his Naziriteship he transgresseth c. Maimony tom 3. treat of Nazirites chap. 1. sect 4. The time and place of paying vowed sacrifices was at the solemnefeasts in the Sanctuary Deu. 12. 5 6 7 and 16. 16 17. Hereupon the Hebrewes say Whether they bee vowes or voluntary gifts or other things which a man is bound to bring as valuations or prices or tithes or gifts for the poore it is commanded by the Law to bring them all at the feast which first commeth c. If there fall out a feast and hee bringeth them not he frustrateth a commandement If the three feasts of the yeare passe over him and bee bring not his offerings which hee hath vowed or voluntarily promised c. he transgresseth against this prohibition Thou shalt not delay to pay it Maim treat of offering the Sacrifices chap. 14. sect 13. to pay it This paiment must bee made unto God of the best things as is noted on Gen. 4. 4. they might not bring any corrupt or blemished thing Mal. 1. 14. Levit. 22. 21. nor any thing filthy or vile Deut. 23. 18. Neither might any part bee kept backe of that which was sanctified by vow unto the Lord Act. 5. 1 2 3 4 c. So for almes to the poore the Hebrewes have these rules Almes is comprehended in the generall of vowes therefore he that saith Loe a shilling bee upon mee for almes or This shilling bee an almes he is bound to give it to the poore out of hand and if hee delay hee transgresseth against this precept Thou shalt not delay to pay it For loe it is in his power to give it out of hand and there are poore present If there be no poore there hee is to separate it and lay it up till he finde some poore Maimony treat of gifts to the poore c. 8. s. 1. requiring c. that is will surely require it and punish thee if thou pay it not For so requiring implieth Gen. 9. 5. and 43. 22. Deut. 18. 19. sinne and so punishable For God hath no pleasure in fooles pay therefore that which thou hast vowed Eccles. 5. 4. Vers. 22. shalt forbeare or cease refuse the Greeke translateth If thou wilt not vow So before they promised it was in their owne power as in Ananias case Act. 5. 4. Howbeit when duty bindeth us to shew thankfulnesse unto God for his mercies we are willed to vow and to pay Psal. 76. 12. The Hebrewes say Although sanctified things and things devote and valuations be commanded and it is meet for a man to exercise himselfe in these things for to suppresse his concupisence and that he be not niggardly but may fulfill that which is commanded by the Prophet HONOVR THE LORD WITH THY SVBSTANCE Prov. 3. 9. yet notwithstanding if hee doe never sanctifie or devote there is not any thing in it for loe the Law testifieth and saith But if thou shalt forbeare ââvow it shall not be sinne in thee Maimony treat of Valuations and Devote things chap. 8. sect 12. not be sinne to wit not such sinne as a man is guilty of if he vow and doe not pay Eccles. 5. 5. For otherwise a man may sinne this way also in negligence and unthankfulnesse Luk. 17. 17 18. In this sense Christ said to the Iewes If ye were blind yee should have no sinne Ioh. 9. 41. that is no such sinne as now remaineth on you for refusing the light So in Ioh. 15. 22 24. Iam. 4. 17. Vers. 23. That
is a forgotten sheafe Two sheafes asunder one from another are counted as forgotten but three or moe are not So for other things as two vines or other trees standing asunder one from another are as forgotten but not moe A tree that is forgotten among the trees though it have many peckes of fruit upon it yet is counted as forgotten Finally among many other like cautions they say What is forgotten among the sheaves All that hee cannot stretch out his hand and take it that is if it bee further than hee can reach from the place where hee standeth Maimony tom 3. in Mattanoth gnanijim chap. 5. And as it is for the sheaves so for the standing corne if a man forget-some of the standing corne and reape it not it is for the poore Maimony ibid. chap. 1. sect 6. for the stranger in Greeke the proselyte one joyned to the Church of Israel to such these gifts peculiarly belonged and to other poore see the Annotations on Levit. 19. 10. And as forgetting often signifieth a neglect or passing over of a thing so in this case and a man might purposely passe over a sheafe and leave it as forgotten for the poore as Boaz did for the stranger Ruth saying to his harvest-men Let fall some of the sheaves for her and let it lie that shee may gather it up Ruth 2. 16. Or if a man did it not purposely but unawares yet was hee to consider herein the providence of God which caused him to forget or passe over a sheafe for the poores sake for as the Ostrich is said to forget her egges which shee leaveth in the earth because God hath deprived her of wisdome c. Iob 39. 15 17. so in this case of the sheafe that the poore also might have occasion to minde the providence and love of God towards them in this releefe in all the worke or in every worke the Greeke saith in all the workes This promise of blessing is to encourage them in well doing for which they should not lose their reward for that which is done unto poore Christians is done unto Christ himselfe Matth. 25. 40. and Hee that is gratious unto the poore lendeth unto the LORD and that which hee hath given will bee pay him againe Prov. 19. 17. So Boaz for his kindnesse unto Ruth whom afterwards hee tooke to wife had a sonne of her as a blessing of God Obed the grandfather of David the King Ruth 4. Vers. 20. beatest that is as the Greeke translateth gatherest the olives The same is to be understood of all other trees of fruit which they gathered not goe over the boughs in Greeke thou shalt not returne to gather the olives after thee in Chaldee thou shalt not take away after thee It is the same law for trees which was before for corne that what was forgotten or past over at first should not after be gathered but left for the poore As that which is forgotten in the revenues of the field and the like so that which is forgotten in all trees is for the poore as Deut. 24. 20. When thou beatest thine olive tree c. And the same law is for other trees So there are two gifts for the poore from the trees that which is forgotten and the corner Levit. 19. Maimony in Mattanoth gnanijim chap. 1. sect 6 7. Vers. 21. not gather the single grapes or not gleane and properly the grapes which grow not in clusters as is noted on Levit. 19. 10. which law is here repeated and by saying after thee hee seemeth to teach the same for the vine which hee taught for the corne and other trees that all forgotten grapes should bee for the poore So the Hebrewes observe that there are foure gifts for the poore in the vineyard the grapes that are broken off and the single grapes and the corner and that which is forgotten Maim in Mattanoth gnan ch 1. s. 7. CHAP. XXV 1 God commandeth just judgment towards all 2 To beat such as deserve it but not with moe than forty stripes 4 Not to mousell the Oxe when he treadeth out the corne 5 Of raising seed unto a brother deceased without issue 7 What was to bee done unto the man that would not so raise up seed unto his brother 11 The immodest woman must have her hand cut off 13 Against unjust weights and measures 17 The memory of Amalek for cruelty to Israel is to bee blotted out from under heaven IF there be a controversie betweene men and they come neere unto judgment and they judge them then they shall justifie the just and condemne for wicked the wicked And it shall be if the wicked he worthy to be beaten that the Iudge shall cause him to lie downe and to bee beaten before his face according to his wickednesse by a number Forty stripes hee may smite him hee shall not adde moe lest if hee adde to smite him above these with many stripes then thy brother be vile in thine eies Thou shalt not mousell the Oxe when hee treadeth out the corne If brethren dwell together and one of them die and have no sonne the wife of the dead shall not be to one without to a man that is a stranger her husbands brother shall goe in unto her and take her to him to wife and do the duty of an husbands brother unto her And it shall bee that the first-borne which she beareth shall stand up in the name of his brother which is dead that his name be not blotted out of Israel And if the man like not to take his brothers wife then let his brothers wife goe up to the gate unto the Elders and say My husbands brother refuseth to raise up unto his brother a name in Israel hee is not willing to doe the duty of an husbands brother unto mee And the Elders of his citie shall call him and speake unto him and if he stand and say I like not to take her Then shall his brothers wife come neere unto him in the eies of the Elders and shee shall pull off his shooe from off his foot and shall spit in his face and shee shall answer and say So shall it bee done unto the man which will not build up his brothers house And his name shall bee called in Israel The house of him that hath his shooe pulled off When men strive together a man and his brother and the wife of the one draweth neere for to deliver her husband out of the hand of him that smiteth him and putteth forth her hand taketh hold by his secrets Then thou shalt cut off her hand thine eie shall not spare Thou shalt not have in thy bag a stone and a stone a great and a small Thou shalt not have in thine house an Ephah and an Ephah a great and a small A perfect stone a just shalt thou have a perfect Ephah and a just shalt thou have that thy daies may be lengthened in the land which Iehovah thy God giveth
without seed Deut 25. 5. Brethren by the mothers side only are not counted for brethren in the case of inheritance or of taking the brothers wife and putting off the shooe but are as if they mere none for there is no brotherhood but by the fathers side Strangers that are become Proselytes and servants which have their freedome have no brotherhood at all but are as strangers one to another c. Maimony tom 2. in Iibbum or treat of taking the Brothers wise chap. 1. sect 1. 7 8. So in the Gospell this case is propounded to our Saviour in generall termes Moses said if any man die Matt. 22. 24. or if any mans brother die Mark 12. 19. Luk. 20. 28. that it seemeth even then this law was not thought to intend the first-borne onely have no sonne Hebr. no sonne to him that is no childe for sonne the Greeke translateth seed which comprehendeth sonne or daughter so in the Gospell it is translated having no children Matt. 22. 24. or hee die childlesse Luk. 20. 28. and in Matt. 22. 25. it is said having no seed Thus the Hebrewes expound it That which is said in the Law AND HAVE NO SON whether it be sonne or daughter or seed of son or seed of daughter c. if he have seed by that wife or by another he freeth his wife from unloosing the shooe or marrying his brother yea though he have a seed which is a bastard c. But if he have a sonne by a bond-woman or by an alien hee freeth not his wife for the seed that commeth of a bond-woman are servants Exod. 21. 4. and they which come of Infidels are Infidels and are as none for of the heathen he saith HE WILL TVRNE AWAY THY SON FROM AFTER ME Deut. 7. 4. hee turneth him away from being counted of the Church And though his son by the bond-woman be made free or his son by the alien bee become a Proselyte yet are they as other strangers and freed servants and doe not discharge his wife c. Whoso dieth and leaveth his wife with childe if she have an untimely birth after his death she is to marry her husbands brother but if she bring it forth and the childe commeth out alive into the aire of the world although it die in the houre that it is borne loe his mother is discharged from pulling off the shooe or marying her husbands brother Maim in Iibbum chap. 1. sect 3 4 5. a stranger that is of another family in Israel as the Greeke translateth it a man not neere that is not neere of kin The Hebrewes say If she be married to another he lie with her before she be maried to her husbands brother or have pulled off his shooe he and she are to be beaten and shee is to goe out by bill of divorce Maim in Iibbum c. 2 s. 18. her husbands brother or next neerest kinsman as in Ruths case Ruth 3. Here they say Who so dieth and leaveth many brethren it is commanded that the eldest marry his brothers wife or pull off his shooe If the eldest will not they turn to all the other brethreÌ if they will not they turne againe to the eldest and say Vpon thee the commandement lieth either to pull off the shooe or to marry thy brothers wife and they cannot compell the husbands brother to marry her but they may compell him to pull off the shooe If the eldest brother be gone into another countrey his younger brother may not say the commandement lieth upon my elder brother wait for him till he come but they say to this that he now marry or pull off the shooe Maimony in Iibbum chap. 2. sect 6 9. goe in unto her into the chamber as Iudg. 15. 1. that is take her to wife The Hebrews thinke this might not be done till they had waited 90 daies after her husbands death which was to see whether shee were with childe or not and such was the custome for all other women that were widowes they maried not till after three moneths Maim in Iibbum chap. 1. sect 19. This seemeth necessary in this case for if she were with childe brought it forth alive it was not lawfull for her brother in law to have her Levit. 18. 16. Vers. 6. stand up in the name of his brother that is be counted and called the seed of the dead man not of the living and for this cause Onan sinned in not performing this duty because hee know that the seed should not be his Gen. 38. 9. Thus Obed whom Boaz begat of Ruth is said to bee the sonne of Naomi Ruth 4. 17. And as hee did this for his dead brother so by the Hebrewes Who so maried his brothers wife hee was the heire of all his brothers goods Maimony tom 4. treat of Inheritances chap. 3. sect 7. his name be not blotted but or not wiped out for that was an heavie judgment in Israel Deut. 9. 14. and 29. 20. Psal. 109. 13. Therefore to comfort the godly Eunuchs the Lord promiseth to give them a name better than of sonnes and of daughters Esay 56. 5. And this sheweth the reason oâ this Law that God would have brethren shew mercy one to another both to the living and to the dead as Ruth 2. 20. that widowes should not be left comfortlesse and that families should not be cut off from their inheritances in Canaan which were figures of a better and heavenly heritage as is shewed on Gen. 12. 5. but that the name of the dead might be raised up upon their inheritances Ruth 4. 5 10. And as Christ himselfe came according to the flesh after this manner of kindnesse shewed by Booz his grandfather so unto him and his Church may the truth of this shadow and legall ordinance be applied For the Church of Israel was his wife Hos. 2. who bare him no children by the Law Rom. 7. and 10. and 11. But the Apostles his brethren Iohn 20. 17. by the immortall seed of the Gospell begat children unto him both of the Iewes and Gentiles 1 Cor. 4. 15. Gel. 4. 19. 1 Pet. 1. 23. not that they should be called by any mans name 1 Cor. 1. 12 13. but to carry the name of Christ whose name shall be forever and continued as long as the Sun in whom all nations shall blesse themselves and blessed be the name of his glory for ever Psal. 72. 17 19. Vers. 7. like not or be not willing have no delight or pleasure so in vers 8. Though God would have brethren performe the soresaid dutie yet if their affections were contrary hee forced them not hereunto lest worse evils should grow in families through want of love which is the bond of perfectnesse But what if the woman her selfe were not willing For this God giveth no expresse Law but by the Hebrewes opinion if she were fit to marry him and would not she was judged as a woman rebellious against her husband and was put away
powder and dust from the heavens shall it come downe upon thee untill thou be destroyed Iehovah will give thee to bee smitten before thine enemies thou shalt goe out against him one way and flee before him seven waies and thou shalt bee for a removing to all the kingdomes of the earth And thy carkasse shall bee for meat to all the fowles of the heavens and to the beasts of the earth and none shall fray them away Iehovah will smite thee with the boyle of Egypt and with the Emrods and with the scab and with the itch whereof thou canst not be healed Iehovah will smite thee with madnesse and with blindnesse and with astonishment of heart And thou shalt bee groping at noone day as the blinde gropeth in thicke darknesse and thou shalt not prosper in thy wares and thou shalt bee onely fraudulently oppressed and robbed all daies and none shall save thee Thou shalt betroth a wife and another man shall lie with her thou shalt build an house and thou shalt not dwell therein thou shalt plant a vineyard and shalt not make it common Thine oxe shall be slaine before thine eies and thou shalt not eat thereof thine asse shall be violently taken away from before thy face and shall not returne unto thee thy sheepe shall be given unto thine enemies and thou shalt have none to save Thy sonnes and thy daughters shall be given to another people and thine eies shall see and shall faile with longing for them all the day and there shall be no power in thine hand The fruit of thy land and all thy labour shall a people eat up which thou knowest not and thou shalt be onely fraudulently oppressed and crushed all daies And thou shalt be mad for the sight of thine eies which thou shalt see Iehovah will smite thee with an evill bovle on the knees and on the legs wherof thou canst not be healed from the sole of thy foot even unto the top of thine head Iehovah will bring thee and thy king which thou shalt set overthee unto a nation which thou hast not knowne thou or thy fathers and there thou shalt serve other gods wood and stone And thou shalt be for an astonishment for a proverbe and for a by-word among all peoples whither Iehovah shall lead thee Much seed shalt thou carry out into the field and little shalt thou gather in for the Locust shall consume it Thou shalt plant vineyards and dresse them but thou shalt not drinke the wine nor gather the grapes for the worme shall eat it Thou shalt have olive trees in all thy coast but thou shalt not anoint thy selfe with the oile for thine Olive shall cast his fruit Thou shalt beget sonnes and daughters but they shall not be thine for they shall goe into captivity All thy trees and the fruit of thy land shall the grassehopper possesse The stranger that is within thee shall get up above thee on high on high and thou shalt come downe below below He shall lend to thee and thou shalt not lend to him hee shall bee the head and thou shalt bee the taile And all these curses shall come upon thee and shall pursue thee and overtake thee untill thou bee destroyed because thou hearkenedst not unto the voice of Iehovah thy God to keepe his commandements and his statutes which hee hath commanded thee And they shall be upon thee for a signe and for a wonder and upon thy seed for ever Because thou servedst not Iehovah thy God with joyfulnesse and with goodnesse of heart for the abundance of all things Therefore thou shalt serve thine enemies whom Iehovah will send against thee in hunger and in thirst and in nakednesse and in want of all things and hee will put a yoke of iron upon thy necke untill he have destroyed thee Iehovah will bring against thee a nation from far from the end of the earth as the Eagle flieth a nation whose tongue thou shalt not heare A nation of a strong face which will not regard the face of the old nor shew grace to the young And hee shall eat the fruit of thy cattell and the fruit of thy land untill thou hee destroyed which shall not leave unto thee corne new wine or new oile the increase of thy kine or flockes of thy sheepe untill he have destroyed thee And he shall besiege thee in all thy gates until thine high and fenced walls come downe wherein thou trustedst thorowout all thy land and hee shall besiege thee in all thy gates thorowout all thy land which Iehovah thy God hath given unto thee And thou shalt eat the fruit of thy wombe the flesh of thy sonnes and of thy daughters which Iehovah thy God hath given unto thee in the siege and in the straitnesse wherewith thine enemies shall distresse thee The man that is tender among you and very delicate his eie shall bee evill towards his brother and towards the wife of his bosome and towards the remnant of his sonnes which he shall leave So that he will not give to any one of them of the flesh of his sonnes whom hee shall eat because hee hath not left unto him any thing in the siege in the straitnesse wherewith thine enemies shall distresse thee in all thy gates The tender woman among you and delicate which would not adventure the sole of her foot to set it on the ground for delicatenesse and for tendernesse her eie shall bee evill towards the husband of her bosome and towards her sonne and towards her daughter And towards her after-birth that commeth out from betweene her feet and towards her sonnes which shee shall beare for shee shall eat them for want of all things in secret in the siege and in the straitnesse wherewith thine enemy shall distresse thee in thy gates If thou wilt not observe to doe all the words of this Law that are written in this booke to feare this glorious and fearefull name Iehovah thy God And Iehovah will make marvellous thy plagues and the plagues of thy seed plagues great and permanent and sicknesses evill and permanent And he will bring upon thee every disease of Egypt which thou wast afraid because of them and they shall cleave unto the. Also every sicknesse and every plague which is not written in the booke of this Law them will Iehovah bring upon thee until thou be destroyed And yee shall be left with a few men whereas yee were as the starres of the heavens for multitude because thou hearkenedst not unto the voice of Iehovah thy God And it shall be as Iehovah rejoyced over you to doe you good and to multiply you so Iehovah will rejoyce over you to make you perish and to destroy you and ye shall bee plucked from off the Land whither thou goest in to possesse it And Iehovah will scatter thee among all peoples from the end of the earth and unto the end of the earth and there thou shalt serve other gods which thou
you this day which you shall command your sonnes to observe to doe all the words of this Law For it is not a vaine word for you because it is your life and through this word ye shall prolong your daies upon the land whither yee are going over Iordan to possesse it And Iehovah spake unto Moses in that selfe-same day saying Goe up into this mountaine of Abarim mount Nebo which is in the land of Moab that is over against Iericho and see the land of Canaan which I am giving to the sonnes of Israel for a possession And die in the mount whither thou goest up and be gathered unto thy peoples as Aaron thy brother died in mount Hor and was gathered unto his peoples Because ye trespassed against me among the sonnes of Israel at the waters of Meribah of Kadesh in the wildernesse of Zin because ye sanctified me not in the midst of the sonnes of Israel Yet thou shalt see the land before thee but thither thou shalt not goe in unto the land which I am giving to the sonnes of Israel GIve eare O heavens to that which I declare and heare O earth what my mouths sayings are Drop downe as doth the raine shall my doctrine distill as deaw so shall my speech divine as on the tender herbe the small raine powres and as upon the grasse the greater showres For I Iehovahs name proclaime abroad O give ye greatnesse unto him our God The Rocke most perfect is his action because his wayes are judgement every one God is most faithfull and iniquity in him is none but just and right is he They on themselves have brought corruptions their spot is not of those that be his sonnes they are a generation which is turnd to perversnesse and to crookednesse Doe ye Iehovah in this wise reward O foolish folke and wanting wise regard thy Father that hath bought thee is not hee hath he not made thee and establisht thee Remember thou the dayes that were of old minde ye the yeeres of ages manifold aske thou thy Father and thee shew will hee thine Elders aske and they will tell it thee When the Most high dealt to the Nations their heritage and severed Adams sonnes the borders of the peoples set he then as number was of Israels children For his folke is Iehovahs portion Iakob the line of his possession Him in a land of wildernesse he found in empty place and howling desart ground about he led him taught him prudency he kept him as the apple of hit eye Like as an Eagle stirreth up her nest she moveth fluttring over her youngest she spreds abroad her wings them taketh soft upon her wings she beareth them aloft So did Iehovah leade him all alone and other strange god with him was there none He made him ride on the earths places hie that he might eat the fields fertilitie he made him also from the rocke to sucke honey and oile out of the flinty rocke Butter of kine milke also of the flocke with fat of Lambs and Rams of Basan stocke and Goats with fat of wheaty kidneies fine and of the Grapes-bloud thou didst drink red wine But Iesurun did wex fat and did kicke thou art wext fat art covered art growne thicke the God which made him then did he forsake and of the Rock which sav'd him light did make With strange gods they to jealousie him mov'd with loathsome idols they his anger prov'd They sacrific'd to devils not to God to gods of whom themselves no knowledge had unto new gods which up but lately came such as your fathers feared not the same The Rocke that thee beg at thou mindest not and God that formed thee thou hast forgot And of his sonnes and daughters then the Lord did see the provocation and abhord And I will hide my face from them said he I will behold what their last end shall be for a most froward generation they children are in whom faith there is none They have me unto jealousie moved with that which is not God haue me stirred to indignation with their idols vaine I them will move to jealousie againe with those which are no folke to indignation I will provoke them with a foolish nation For in mine anger kindled is a fire and to the lowest hell shall burne in ire and shall consume land and fruits of the same and the foundations of the mounts inflame Vpon them I will heape up evill sorrowes upon them I will spend my piercing arrowes They shall be burnt with hunger and devour'd with burning coales and bitter plague out-pour'd and teeth of beasts upon them I will bring with poyson of serpents in dust-creeping Without the sword it shall bereave them quite and from the inmost chambers fearefull fright both the choise young man and the virgin faire the suckling with the man of hoary haire I said I would them into corners drive I would men of their memory deprive Were it not that the wrath of th' enemy I feared lest behave themselves strangely their adversaries should lest they should say our high hand hath done all this and not Iah For they a people whose counsels are gone and understanding in them there is none O that they wise were would this understand that they consider would their latter end How should one make a thousand flee in chace and two make even ten thousand flie apace except their strong Rocke had them sold away iehovah had them shut up to decay For their Rocke is not like our Rocke mighty and judge let be our very enemy For their vine of the vine of Sodom is and of Gomorrahs blasted vine branches their Grapes they be the Grapes of poysned gall the clusters that they have are bitter all Their wine is of the dragons poison fell and of the aspes whose venome is cruell Is not this same laid up in store with mee even sealed up within my treasuree To me belongs vengeance and to repay in time when as their foot shall slide away for day of their calamity is nie and things that come on them come hastily For Iah will to his people doe judgement and for his servants will himselfe repent when he shall see that their strong hand is gone and shut up or remaining there is none And he shall say where doe their gods abide the rocke on whom for safety they relide They which their sacrifices fat devour'd which drank the wine on their oblations powr'd let them arise and shew you helpfull grace let him be unto you an hiding place Behold yee now that I even I am he and God there is not any beside me I kill and quicken wound and whole I make and out of mine hand none away can take For to the heav'ns my hand I lift on hie and say I live unto eternity If that my glittering sword I sharpe doe make and that mine hand on judgement hold doth take unto my foes I render will vengeance and them that hate me I will recompence Mine
his mother he shall not bee defiled neither shall hee goe out of the Sanctuary c. Levit. 21. 11 12. Neither might Aaron mourne for his sonnes or Eââazar and Ithamar for their brethren Nadab and Abihu that were slaine neither might they goe out from the doore of the Tabernacle on paine of death Lev. 10. 2 7. For God would have them more to regard their function and duty in his service than any naturall affection whatsoever And herein Christ was figured unto whom this blessing chiefly belongeth who when hee was told that his mother and his brethren stood without to speake with him hee answered Who is my mother and who are my brethren c. whosoever shall doe the will of my Father which is in heaven the same is my brother and sister and mother Mat. 12. 46 50. This may also have reference to the Levites fact who being commanded or Moses killed every man his brother friend neighbour and sonne that had sinned in making and worshipping the golden Calfe so filled their hand or consecrated themselves unto the LORD that hee might give upon them a blessing Exod. 32. 26 29. acknowledgeth not or acknowledged not the first respecteth the Law Lev. 21. the other their fact Exod. 32. To this latter the Chaldee referreth it translating thus Who had no compassion on his father or on his mother when they were guilty of judgement and accepted not the faces or persons of his brother or of his sonne his sonnes or his sonne that is any of his sonnes or children see the notes on Deut. 2. 33. knoweth not or knew not Here knowledge is used for care or regard as in Iob 9. 21. knowing is opposed to disposing and in 1 Thess. 5. 12. know them which labour among you that is regard them and in Prov. 12. 10. a righteous man knoweth that is regardeth or hath care of the life of his beast for they observe that is by Law are bound to observe Levit. 21. or they have observed in their practise Exod. 32. The Greeke translateth it singularly He hath observed thine oracles and kept thy covenant Vers. 10. They shall teach or Let them teach As in v. 8. hee mentioned their gifts and calling in v. 9. their sanctification so here he teacheth their administration in the Word Praier and other ministeriall duties For it is said They shall teach my people the difference between the holy and prophane and cause them to discerne betweene the uncleane and the cleane and in controversie they shall stand in judgment and they shall judge it according to my judgments c. Ezek. 44. 23 24. Compare also Levit. 10. 11. Deut. 17. 9 10 11. and 24. 8. and the commendation which God giveth of Levi in Mal. 2. 6 7. The Law of truth was in his mouth and iniquity was not found in his lips hee walked with mee in peace and equity and did turne many away from iniquity For the Priests lips should keepe knowledge and they should seeke the Law at his mouth for hee is the Angell of the LORD of Hosts unto Iakob by Iakob and Israel are meant all the posterity of Iakob and the weake with the strong for the Church in respect of her infirmity is called Iakob Amos 7. 2. 5. 8. and for her valour by faith is surnamed Israel see the Annotations on Gen. 32. 28. Thus Christ commanded Peter to feed both his Lambes and his Sheepe Ioh. 21. 15 16. incense the sweet perfume which the Priests burnt daily upon the golden Altar a figure of Christs mediation with the praiers of the Saints Revel 8. 3. 4. See the notes on Exod. 30. This was the peculiar worke of the Priests wherefore it is written It pertaineth not unto the Vzziah to burne incense unto the Lord but to the Priests the sonnes of Aaron that are consecrated to burn incense 2 Chron. 26. 18. in thy nostrill or nose that is before theâ or as the Greeke translateth in thine anger for the Hebrew Aph signifieth both Nose and Anger and both agree well with the Priests worke for when God in anger sent a plague among the people Aaron put incense in his censor and made attonement for the people so the plague was staied Num. 16. 46 47 48. the whole burnt-offering Hebr. the Calil wheâeof see Lev. 6. 22 23. the Greeke here translateth it the continuall oblation Hereby all other sacrifices are meant which the Priests offered on the Lords Altar Levit. 1. and 2. and 3. wherein the worke of Christ offering himselfe for his Church was figured Vers. 11. his power so the Greeke translateth his strength By power is meant sometime an army of men as Ezek. 37. 10. so here the first praier is for a blessing upon the persons which administred that they might bee increased and strengthened in number and in knowledge Wherefore the company of Levites is called an host or armie Num. 4. 3. c. In this sense Maimony in treat of the Release and Iubile chap. 13. sect 12. expoundeth it saying The Levites are separated from the waies of the world they wage not warre like the other Israelites neither have they inheritance c. but they are the power or armie of God as it is written Blesse Lord his power Sometime by power riches and substance is meant as in Deut. 8. 18. and so the Chaldee expoundeth it here For whereas Levi had no inheritance among the tribes but had the Lord and his first-fruits tithes and offerings for their inheritance and livelihood Num. 18. 20. 21. c. Moses praieth for a blessing on this meanes of theirs worke of his hands all his administration in doctrine burning incense sacrificing c. Compare Ezek. 43. 27. that rise against him as Korah Dathan and Abiram that rose up against Moses and Aaron were all destroyed with their assistants Num. 16. Vers. 12. Of Benjamin or Vnto Benjamin who is blessed here before the other Tribes and before his elder brother Ioseph because the lot of his inheritance was betweene the sonnes of Iudah and the sonnes of Ioseph and Ierusalem where the Levites after administred in the Temple belonged to Benjamin Ios. 18. 11. 28. And in the heavenly Ierusalem the Church of Christ the first foundation is a Iasper which was Benjamins stone Rev. 21. 19. Exod. 28. 30. And when the other Tribes fell away from the Kingdome of Iudah and Priesthood of Levi Benjamin continued with them in the truth 2 Chron. 11. 1. 3. 12 13. Beloved meaning the tribe of Benjamin who as their father was beloved of Iakob Gen. 44. 20. 22. 29. 30. so his posterity should be beloved of the Lord. shall dwell or praier-wise let him dwell inconfident safety that is boldly securely safely by him by the Lord who would tender this little tribe as Iakob tendered Benjamin whom he kept at home with him Gen. 42. 4. So Benjamins posterity dwelt in Ierusalem and the coasts thereabout by the Temple of God hee shall cover him or
many moe than of Ephraim Num. 26. 34. 37. See the notes on Gen. 48. 19. The ten thousands of Ephraim are referred to Iosua and his men that conquered Canaan the thousands of Manasses to Gedeon and his men Iudg. 7. by Sol. Iarchi on Deut. 33. Vers. 18. of Zabulon or to Zabulon and with him he joyneth Issachar his brother both sonnes of Lea as partner of his blessing So these two joyned in one and the foure next the sonnes of the handmaids are set and blessed together next after Ioseph And it is a tradition of the Hebrewes that these five Zabulon Gad Dan Naphtali and Aser were those five mentioned in Gen. 47. 2. when Ioseph tooke of his brethren five men and presented them before Pharaoh Sol. Iarchi on Deut. 33. and Thargum Ionathan on Gen. 47. 2. Rejoyce Zabulon that is God so blesse thee as thou maist have cause to rejoyce in thy prosperitie thy going out to trade in merchandise by shipping for Zabulon by Iakobs blessing was to dwell at the haven of the Seas c. Gen. 49. 13. so here Moses blesseth him with good successe in his traffique or going out to warres as Gen. 14. 8. 2 Sam. 11. 1. and so the Chaldee here expoundeth it in thy going out to warre against thine enemies And in Iudg. 5. 18. Zabulon is commended for jeoparding their lives unto the death in the high places of the field and Issachar to wit rejoyce thou also Issachar was elder brother to Zabulon Gen. 30. 18. 20. yet Iakob blessed Zabulon first Gen. 49. 13 14. and so doth Moses here and God in parting their inheritance preferreth Zabulon giving him the third lot and Issachar the fourth Ios. 19. 10. 17. in thy tents that is in thy dwelling at rest or tarrying at home for so the remaining in tents is opposed unto going forth to warres or traffique or hunting abroad Ios. 22. 4. Iudg. 7. 8. and 5. 24. Gen. 25. 27. And tent is often used for ones home house or citie as the tents of Iakob Mal. 2. 12. where the Chaldee translateth the cities of Iakob so these tents of Issachar meane his quiet life at home differing from Zabulons going abroad to trade Chazkuni on this place noteth that Issachars land was good to sow and hee sate in tents to keepe his fields and Moses prayeth that hee might prosper and rejoyce in his fields And so Iakob said unto him in Gen. 49. 14. couching betweene two bounds betweene the limits to keepe his fields The Chaldee translateth and Issachar in thy going to appoint the times of the solemne feasts in Israel having reference to that which is written in 1 Chron. 12. 32. of the sonnes of Issachar that had understanding for the times to know what Israel ought to doe c. which some of the Hebrewes understand of the times and seasons of the yeare new moones and feasts So Sol. Iarchi here expoundeth it and Issachar prosper in thy sitting in tents for the Law sitting and making intercalation of the years appointing the new moones as it is said in 1 Chron. 12. 32. And of the sonnes of Issachar that knew understanding for the times c. the heads of them were 200. they were heads of the Counsell imployed hereabouts c. Vers. 19. They shall call or let them call and so shew their thankfulnesse to God by inviting others to Gods house and shewing them a good example by their owne frequenting the Lords mountaine the mountaine mount Sion where Moses by the Spirit foresaw Gods Temple should be builded The Chaldee paraphraseth They shall gather the tribes of Israel to the mountaine of the house of the Sanctuarie Though by peoples the Gentiles also may be implied whom they having occasion to trade with should provoke to true religion as in Esai 2. 2 3. All nations shal flow unto it and many people shall goe and say Come yee and let us goe up to the mountaine of the house of the Lord c. of justice that is just righteous and acceptable sacrifices offered in faith according to Gods Law as the way of justice is a just and righteous way Matt. 21. 32. So David exhorteth Sacrifice yee the sacrifices of justice and trust unto Iehovah Psal. 4. 6. the abundance in Greeke the riches of the Sea which the Chaldee expoundeth they shall âat the riches of the peoples taking seas figuratively for peoples as is often in the Prophets So in Esay 60. 5. 16. The abundance of the sea shall bee converted unto thee c. thou shalt also sucke the milke of the Gentiles treasures hid in the sand or hidden treasures of the sand The Greeke translateth the merchandise of the nations that dwell by the sea coast Vers. 20. inlargeth Gad this may be understood of Gads inheritance which the blessed God would inlarge as he promised Israel I will inlarge thy border Exod 34. 24. Or understood of his person and then his inlarging is his deliverance out of distresse as in Psal. 4. 2. thou hast inlarged mee when I was in distresse So it hath reference to Gads troubles prophesied in Gen. 49. 19. see the Annotations there and the historie of Gads inlargement by Iephthah in Iudg. 11. a couragious Lion see this word in Gen. 49. 9. There were of the Gadites in Davids time mighty warriers whose faces were like the faces of Lions and were as swift as the Roes upon the mountaines 1 Chron. 12. 8. the arme this noteth strength as the crowne of the head principalitie meaning that none should be so strong or excellent but Gad should overcome them The Greeke translateth hee shall breake the arme and the Ruler the Chaldee he shall kill rulers with kings This may have reference both to his warres in subduing the Canaanites going armed before his brethren Ios. 1. 12 13 14. and to that famous victorie which he got over the Hagarims 1 Chron. 5. 18 19 21 22. as also to the couragious acts of Iehu 1 King 9. and 10. chapters Vers. 21. he provided the first part for him or as the Greeke translateth he saw his first-fruits or he provided in the beginning at the first for himselfe Gad with Reuben saw the Land of Iazer and Gilead that it was a place for cattell and the sonnes of Gad and of Reuben asked of Moses and of the Princes that the land might be given them for a possession Num. 32. 1 5. It may also bee understood of the Lord that he provided this first portion for Gad or that Gad himselfe saw that is enjoyed as the Chaldee expoundeth it received his first part Sol. Iarchi openeth it thus Hee saw or provided to receive his portion in the land of Sihon and Ogh which was the first-fruits or beginning of subduing the land in a portion of the Law-giver the portion which God by Moses the Law-giver gave unto Gad Num. 32. 33. pretected or hidden covered sieled there in the fenced Cities they left their wives and children under Gods
world to come Vers. 17. Feare thou not that is be not dismayed or overcome with feare The Hebrew phrase usually when it counselleth or prayeth against a thing meaneth the height full measure of it So feare not Gen. 50. 19. and grieve not Gen. 45. 5. that is be not overcome with griefe So lead us not into temptation Mat. 6. 13. that is let us not be overcome with temptation 1 Cor. 10. 13. Therefore that which one Evangelist writeth Feare not Mat. 28. 5. another writeth be not astonied Mark 16. 6. nothing the excesse of feare Vers. 18. take any thing Hebr. take of all that is ought of all that he hath For we brought nothing into the world and it is certaine that we can carry nothing out 1 Tim. 6. 7. Iob 1. 21. Vers. 19. Though in his life that is whiles he liveth So Psal. 63. 5. and 104. 33. and 146. 2. he blesseth his soule that is himselfe as it is written Soule thou hast much goods laid up for many yeares live at ease eat drinke and take thy pastime Luke 12. 19. will confesse thee will commend laud and celebrate thee doest good to thy selfe that is makest much of cherishest pamperest thy selfe So good is used for worldly pleasure and emoluments Psal. 4. 7. Vers. 20. It shall come to wit the soule forespoken of or the person or Thou shalt come to the generation of his fathers that is to his wicked predecessors that are dead and gone as the godly also at their death are gathered to their fathers and people Iudg. 2. 10. Deut. 32. 50. Or to the habitation of his fathers their house or lodge for so Dor is used for an habitation Esa. 38. 12. The Chaldee applieth this first branch to the just the latter to the wicked The memorie of the just shall come to the generation of the fathers but the wicked for ever and ever shall not see the light to continuall aye they shall not see or which for ever shall not see the light to wit the light of the living here on earth as Psal. 56. 14. Iob 33. 28 30. nor the light of joy in the world to come being cast out into the utter darkenesse Matth. 8. 12. Vers. 21. understandeth not or discerneth not wanting prudence A repetition of the 13. verse with a little change of jalin lodgeth into jabin understandeth which the Chaldee openeth thus A man a sinner when he is in honour and understandeth not when his honour is taken away he is like a beast and brought to nothing PSAL. L. The Majestie of God in the Church 5 His order to gather Saints 7. The pleasure of God is not in in legall sacrifices 14 but in sinceritie of obedience 16 The wicked are shut out from Gods Covenant 21 They abuse Gods patience to their destruction 23 but the godly shall see his salvation A Psalme of Asaph THe God of gods Iehovah speaketh and calleth the earth from the rising up of the Sun unto the going downe thereof Out of Sion the whole perfection of beauty God shineth clearely Our God come and not keepe silence a fire shall eat before him and round about him shall a storme be moved vehemently He will call to the heavens from above and to the earth to judge his people Gather yee to me my gracious Saints that have stricken my covenant with sacrifice And the heavens shall openly shew his justice for God he is judge Selah Heare O my people and I will speake O Israel and I will testifie to thee I am God thy God I will not reprove thee for thy sacrifices for thy burnt offerings are before me continually I will not take a bullocke out of thine house goat buckes out of thy folds For every wilde beast of the wood is mine the beasts that bee on a thousand mountaines I know all the fowle of the mountaines and the store of beasts of the field is with me If I were hungry I would not tell it thee for mine is the world and the plenty thereof Will I eat the flesh of mightie buls and drinke the bloud of goat-bucks Sacrifice thou to God a confession and pay thy vowes to the most high And call on me in day of distresse I will release thee and thou shalt glorifie mee But to the wicked saith God what hast thou to doe to tell my statutes and that thou shouldest take up my covenant on thy mouth And thou hatest nurture and castest my words behind thee If thou seest a theefe then thou runnest with him and thy part is with the adulterers Thy mouth thou sendest out in evill and thy tongue joyneth together deceit Thou sittest thou speakest against thy brother against thy mothers sonne thou givest ill report These things thou hast done and I kept silence thou didst thinke that I was surely like thee I will reprove thee and set in order to thine eies O now consider this ye that forget God lest I teare and there be no reskewer Hee that sacrificeth confession honoureth me and hee that disposeth his way I will cause him to see the salvation of God Annotations A Psalme of Asaph that is made by him as the Chaldee saith An hymne by the hand of Asaph or to Asaph that is committed vnto him to sing For Asaph was a Seer or Prophet which made Psalms as did David 2 Chron. 29. 30. Also he and his sons were singers in Israel 1 Chron. 25. 2. The God of Gods that is God of all Angels Iudges and Rulers of the world or as the Chaldee saith The mighty God the God of Iehovah Three titles of God here used together Ael Aelohim Iehovah So in Iosh. 22. 22. the going downe that is the West where the Sunne setteth or after the Hebrew phrase goeth in as at the rising it is said to goe out or come forth Gen. 19. 23. Vers. 2. Out of Sion the state of the Church under the Gospell Heb. 12. 18. 22. Psal. 2. 6. therefore in this Psalme the legall sacrifices appointed at mount Sinai are reproved and the worship of God in spirit and truth commended the whole perfection or the Vniversality of beautie that is which is wholly and perfectly beautifull See the like praise of Sion Psal. 48. 3. Lam. 2. 15. shineth clearly as the Sunne shineth in his strength that is appeareth in glorious majestie This also is a signe of favour Iob 10. 3. Psal. 80. 2. So God shined from mount Paran Deut. 33. 3. Vers. 3. Our God come a praier to hasten his comming as in Rev. 22. 20. or as the former our God will come So the Chaldee paraphraseth The just shall say In the day of the great judgement our God will come and not silent to execute the vengeance of his people fire shall eat that is consume devoure So God is called an eating fire Deut. 4. 24. that is as the Apostle expoundeth it a consuming fire Heb. 12. 29. and the sight of his glory on mount Sinai was like eating
to live in sin 1 Ioh. 1. 6. Ephe. 4. 17 18. and 5. 8. moved shall be to wit therefore moved as the Chaldee explaineth it or though moved be all the foundations though all lawes and orders be violated all estates disturbed and strongest helpes come to ruine Esa. 24. 18 19. Vers. 6. sonnes of the most high the Chaldee paraphraseth as the Angels of the high And Magistrates should be as Angels for wisdome 2 Sam. 14. 20. Vers. 7. as earthly men as Adam that is as any other mortall man so after as one of the Princes that is of the other Princes of the world see the like in Iudg. 16. 7. 11. 17. Ge. 49. 16. for this Psalme was spoken to the Magistrates of Israel for whatsoever the law saith it saith it to them that are under the Law Rom. 3. 19. Vers. 8. inherit that is have soveraignty and dominion So this word meaneth Lev. 25. 45 46. Ier. 49. 2. And Christ is called heire that is Lord of all Heb. 1. 2. See Psal. 2. 8. PSAL. LXXXIII A complaint to God of the enemies conspiracie 10 A prayer against them that oppresse the Church A Song a Psalme of Asaph O God keepe not thou silence cease not as dease and be not still O God For loe thine enemies make a tumultuous noise and thy haters lift up the head Against thy people they have craftily taken secret counsell and consulted against thine hidden ones They have said Come and let us cut them off from being a nation that the name of Israel may be remembred no more For they have consulted in heart together against thee they have stricken a covenant The tents of Edom and the Ismaelites Moab and the Hagarens Gebal and Ammon and Amalek the Philistines with them that dwell in Tyrus Also Ashshur is joyned with them they have been an arme to the sonnes of Lot Selah Do thou to them as to Midian as to Sisera as to Iabin at the brooke of Kishon Which were abolished in Endor they became dung for the earth Put them even their Nobles as Oreb and as Zeeb and as Zebach and as Salmunnah all their authorized Princes Who said Let us possesse to our selves the habitations of God My God set them as a rolling thing as stubble before the wind As the fire burneth a wood and as the flame seareth the mountaines So pursue them with thy tempest and suddenly trouble them with thy storme Fill their faces with shame that they may seeke thy name Iehovah Let them be abashed and suddenly troubled unto perpetuity and let them be ashamed and perish That they may know that thou whose name is IEHOVAH onely thou art the most high over all the earth Annotations KEepe not silence c. Hebr. let not silenâe or stilnesse be to thee that is sit not still but stir up thy selfe to help and avenge us on our enemies So silence is used for sitting still Iudg. 18. 9. Vers. 3. lift up the head insolently and boldly vaunting themselves and warring against us So Iudg. 8. 28. On the contrary Gods people shall lift up their heads that is be of good comfort and courage when their redemption draweth neere Luk. 21. 28. Vers. 4. thine hidden ones that is as the Greek explaineth it thy Saints which are hidden of God in his tabernacle in the day of evill from the strife of tongues Psal. 27. 5. and 31. 21. whose life is hid with Christ in God Col. 3. 3. Vers. 5. from being or that they be no more a nation Moab and others consult thus against Israel after the like is against Moab and effected Ier. 48. 2. Vers. 6. in heart together this noteth their earnestnesse craftinesse and joint consent in evill Vers. 7. the tents that is armies with their Kings and Captaines Iudg. 7. 13 15. 2 Kings 7 7 10. Ier. 6. 3. Hab. 3. 7. Edom the Edomites or Idumeans which were the sonnes of Esau named Aedom the brother of Israel see the Notes on Psal. 60. 10. the Ismaelites children of Ismael the sonne of Abraham who was with the bond-woman Hagar his mother cast out of his fathers house for persecuting his brother Isaak in whose evill wayes his children here walke Gen 16. 1. 15. and 21. 9 10. 14. Gal. 4. 22 29 30. Moab the Moabites the posteritie of Lot see Psal. 60. 10. the Hagarens the Chaldee Paraphrast calleth them Hungarians They were the posteritie of Ietur Maphish and other like children of Ismael son of Hagar of whom came twelve Princes of their nations Gen. 25. 12 15 16. some of which were called by their fathers name Ismaelites as before some by their grandmothers name Hagarens and dwelt in Arabia Eastward from Gilead neare to the Israelites 1 Chron. 5. 10 19. The word Hagarims signifieth fugitives or strangers as the Greeke turneth them paroikous 1 Chron. 5. 10. they were after called Saracens which in the Arabick tongue is theeves Vers. 8. Gebal that is the Gebalites or Gibleans that dwelt in the Province or Citie Gebal or Gabala in Phoenicia neere Sidon whence Solomon had Masons or stone-hewers 1 Kings 5. 18. Ezek. 27. 9. Ammon the Ammonites that came of Lot as did the Moabites Gen. 19. 37. 38. These nations which were neerest allied unto Israel and whom God would not suffer the Israelites to molest when they came out of Egypt Deut. 2. 4 5. 9 19. combine here together against Israel to cast them out of Gods inheritance so evill did they reward them as King Iehoshaphat complained 2 Chron. 20. 10 11 12. Amalek the Amalekites which were of Eliphaz the son of Esau the brother of Israel Gen. 36. 12 16. they dwelt in the South countrey neere Ganaan Num. 13. 30. were the first that fought against Israel Exod. 17. 8. c. for which God would have had their remeÌbrance put out froÌ under heaven Deut. 25. 17 18 19. and King Saul was sent to performe it but did it not fully 1 Sam. 15. 2 3 9. and 28. 18. and was himself slain by an Amalekite 2 SaÌ 1. 8 9 10. the Philistines or Palestina see the Note on Ps. 60. 10. Tyrus the Tyrians w ch remembred not the brotherly covenant that had bin between theÌ Israel Amos 1. 9. See the Note on Ps. 45. 13. Vers. 9. Ashur the Assyrians the posteritie of Shem the son of Noah Gen. 10. 22. This nation was the rod of Gods wrath against Israel who in the end captived ten tribes Esai 10. 5 6. 2 King 15. 29. and 18. 9 11 13. c. The Chaldee paraphraseth Senacherib also the King of Ashur c. an arme that is an helpe as the Greeke saith a strength to Lots sons the Moabites Ammonites Thus were here ten peoples confederates against God his people So in Gen. 15. 19. 20. 21. there are ten wicked nations whose land is given upon conquest to Abrahams seed Vers. 10. as to Midian the Midianites the posteritie of Abraham by his concubine Keturah 1 Chron.
Thou shalt not avenge nor keep grudge against the sons of thy people but thou shalt love thy neighbor as thy self I am Iehovah Ye shall keepe my statutes Thou shalt not let thy cattell gender with divers-kindes Thou shalt not sow thy field with divers-kindes and a garment of divers-kindes of linsie-woolsie shall not come upon thee And a man when he shall lye with a woman to copulation of seed and shee a bond-woman betrothed to a man and redeeming she is not redeemed or freedome is not given her a scourging shall bee they shall not be put-to death because shee was not free And he shall bring his Trespass offring unto Iehovah unto the doore of the Tent of the congregation a ram for a Trespass offring And the Priest shall make-atonement for him with the ram of the Trespass offring before Iehovah for his sinne which he hath sinned and the sinne which hee hath sinned shall be forgiven him And when ye shall come into the land shall have planted any tree for food then ye shall count-as-uncircumcised the uncircumcision thereof the fruit thereof three yeers shall it be unto you as uncircumcised it shall not be eaten And in the fourth yeere all the fruit thereof shall be holinesse of praises unto Iehovah And in the fift yeere yee shall eat the fruit thereof to adde unto you the revenue thereof I am Iehovah your God Ye shall not eat with the blood ye shall not observe-fortunes not observe-times Ye shall not round the corner of your head neither shalt thou marre a corner of thy beard And ye shall not make in your flesh any cutting for a soule neither shall yee make upon you the print of any marke I am Iehovah Profane not thy daughter to cause her to be-an-whore that the land fall not to whordome and the land become full of wickednesse Yee shall keepe my Sabbaths and reverence my Sanctuarie I am Iehovah Turne not unto them that have familiar-spirits and unto wizards seek not to be defiled by them I am Iehovah your God Thou shalt rise-up before the hoary-head and honour the face of the old-man and feare thy God I am Iehovah And when a stranger shall sojourne with thee in your land yee shall not vexe him The stranger that sojourneth with you shall bee unto you as one homeborne amongst you and thou shalt love him as thy selfe for ye were strangers in the land of Egypt I am Iehovah your God Yee shall not doe unrighteousnesse in judgement in meteyard in weight or in measure Iust ballances just stones a just Ephah and a just Hin shall ye have I am Iehovah your God which brought you out from the land of Egypt And yee shall keepe all my statutes and all my judgments and shall doe them I am Iehovah Annotations ãâã ãâã ãâã ãâã ãâã Here beginneth the thirtieth section or lecture of the Law See Gen. 6. 9. BE holy that is separated from sin dedicated unto God and his obedience which is the sum of the first Table yea of all the Law The Apostle openeth it thus As obedient children not fashioning your selves according to the former lusts in your ignorance but as hee which hath called you is holy so bee yee holy in all manner of conversation because it is written Be ye holy for I am holy 1 Pet. 1. 14. 15. 16. See also Lev. 11. 44. Ver. 3. feare or reverence This openeth the fift commandement Honour c. Exod. 20. 12. shewing that it implyeth inward reverence as all the Law is spirituall Rom. 7. 14. And here the mother is named before the father which is not usuall See the notes on Exod. 20. 12. The Hebrewes say It is written Honour thy father and thy mother Exod. 20. 12. it is also written Honour the Lord with thy substance Prov. 3. 9. Againe it is written Yee shall feare every man his mother and his father Lev. 19. 3. it is also written Thou shalt feare the Lord thy God Deut. 6. 13. as he commandeth the honour of Gods great name and his feare so he commandeth the honour and feare of parents He that curseth his father or mother is stoned and he that blasphemeth God is stoned loe he maketh them equall in punishment For honor the father is set before the mother and for feare the mother before the father to teach that they are both alike for honour or for feare What is this Feare It is not to stand in his place nor sit in his place nor to oppose his words nor to carpe at his words nor to call him by his name either living or dead but to say Sir or my Lord my Father Maimony in Misneh tom 4. treat of Rebells chap. 6. sect 1. c. Sabbaths in Chaldee Sabbath dayes both the seventh day and all other dayes of rest which were likewise called Sabbaths Lev. 23. 32. See the annotations on Exod. 20. 8. 11. I am Iehovah This is a ground and reason of these and almost all the other precepts following as it was prefixed before the ten Commandements see Exod. 20. 2. Vers. 4. Turne ye not to weet your faces or Looke not Regard not in Greeke Follow not It implyeth also the turning-away of the heart Deut. 30. 17. and 29. 18. But from this word the Hebrewes say that it is forbidden even to looke-attentively on the similitude of an image Maimony treat of Idolatrie ch 2. sect 2 Idols called in Hebrew Elilim which properly signifieth things of nought nothing vaine and nought worth according to the nature of which name Paul saith we know that an Idoll is nothing in the world and that there is none other God but one 1 Cor. 8. 4. Elim signifieth Gods Elilim ãâã Gods which the Greeke here nameth Eidda whereof our English Idols is derived in the Chaldee they are called Errours or Aberrations And Elilim is applied to other things also which are of no value as in Iob 13. 4. Physitians Elil that is vaine or of no value in Ier. 14. 14. false prophets prophesied Elil a thing of nought And as Images are the same that Idols in signification so Images of silver and gold are called Elilim Idols Esay 2. 20. So that hereby God forbiddeth the transgression of the first and second commandements And the Hebrew doctors say It is not Idolatrie onely which a man is forbidden to turne after it in his thought but every thought which occasioneth a man to deny any of the fundamentall points of the Law wee are warned that it come not into our heart c. Maimony treat of Idolatry ch 2. s. 3. molten Gods Hebrew gods of melting meaning Images Gods of silver and of gold as Exodus 20. 23. such as was the mo ãâ¦ã calfe Exod. 32. 8. 31. The Prophet calleth them teachers of lyes Habak 2. 18. yet unto such Idolaters said ye are our Gods Esay 42. 17. Vers. 5. of Peace-offrings or of payments whereof see Lev. 3. 1. for your favourable-acceptation that it may