Princes of the congregation the called of the assembly men of name And they gathered themselves together against Moses and against Aaron and said unto them Yee take too much upon you for all the congregation all of them are holy and Iehovah is among them and wherefore lift ye up your selves above the Church of Iehovah And Moses heard it and fell upon his face And hee spake unto Korah and unto all his congregation saying Even in the morning Iehovah will make knowne him that is his and who is holy and whom he will cause to come neere unto him even him whom he hath chosen hee will cause to come neere unto him This doe yee take unto you censers Korah and all his congregation And put ye fire in them and put incense on them before Iehovah to morrow and it shall be that the man whom Iehovah doth choose he shall be holy ye take too much upon you ye sons of Levi. And Moses said unto Korah Heare I pray you ye sons of Levi Is it a small thing for you that the God of Israel hath separated you from the congregation of Israel to bring you neere unto him to serve the service of the Tabernacle of Iehovah and to stand before the congregation to minister unto them And he hath brought thee neere and all thy brethren the sonnes of Levi with thee and seeke yee the Priesthood also For which cause thou and all thy congregation are gathered together against Iehovah and Aaron what is he that ye murmure against him And Moses sent to call Dathan and Abiram the sons of Eliab and they said We will not come up Is it a smal thing that thou hast brought us up out of the land that floweth with milke and honey to kill us in the wildernesse that thou makest thy selfe a Prince over us even making thy selfe a Prince Moreover thou hast not brought us into a land that floweth with milke honey givē unto vs an inheritāce of field vineyard wilt thou dig out the eies of these men we will not comeup And Moses was very wroth and he said unto Iehovah Respect not thou their offering I have not taken one asse from them neither have I hurt one of them And Moses said unto Korah Thou and all thy congregation be yee before Iehovah thou and they and Aaron to morrow And take yee every man his censer and put incense on them and bring ye neere before Iehovah every man his censer two hundred and fiftie censers and thou and Aaron each man his censer And they tooke every man his censer and put fire on them and put incense on them and they stood at the doore of the Tent of the congregation and Moses and Aaron And Korah gathered against them all the congregation unto the doore of the Tent of the congregation and the glory of Iehovah appeared unto all the congregation And Iehovah spake unto Moses and unto Aaron saying Separate your selves from among this congregation and I will consume them as in a moment And they fell upon their faces and said O God the God of the spirits of all flesh shall one man sin and wilt thou be fervently wroth with all the congregation And Iehovah spake unto Moses saying Speake unto the congregation saying Get you up from about the Tabernacle of Korah Dathan and Abiram And Moses rose up and went unto Dathan and Abiram and the Elders of Israel went after him And he spake unto the congregation saying Depart I pray you from the tents of these wicked men and touch not any thing that is theirs lest ye be consumed in all their sinnes And they went up from the Tabernacle of Korah Dathan and Abiram on every side and Dathan and Abiram came out and stood in the doore of their Tents and their wives and their sonnes and their little ones And Moses said Hereby ye shall know that Iehovah hath sent me to doe all these workes for I doe them not of mine owne heart If these men die as all men die and they be visited after the visitation of all men Iehovah hath not sent me But if Iehovah create a new thing and the earth open her mouth and swallow up them and all that appertaine unto them and they goe downe alive unto hell then ye shall know that these men have provoked Iehovah And it was as he had made an end of speaking all these words that the ground clave asunder which was under them And the earth opened her mouth and swallowed up them and their houses and all the men that appertained unto Korah and all their substance And they and all that appertained unto them went downe alive unto hell and the earth closed upon them and they perished from among the Church And all Israel that were round about them fled at the voice of them for they said Lest the earth swallow up us And a fire came forth from Iehovah and devoured the two hundred and fiftie men that offered incense And Iehovah spake unto Moses saying Speake unto Eleazar the sonne of Aaron the Priest that he take up the censers out of the burning and scatter thou the fire yonder for they are hallowed The censers of these sinners against their owne soules and let them make them broad plates for a covering of the Altar for they offered them before Iehovah and they are hallowed and they shall be for a signe unto the sonnes of Israel And Eleazar the Priest tooke the brazen censers which they that were burnt had offered and they were made broad plates for a covering of the Altar A memoriall unto the sonnes of Israel that not any stranger which is not of the seed of Aaron come neere to offer incense before Iehovah that he be not as Korah and as his congregation as Iehovah spake by the hand of Moses unto him And on the morrow all the congregation of the sonnes of Israel murmured against Moses and against Aaron saying you have killed the people of Iehovah And it was when the congregation was gathered against Moses and against Aaron that they looked towards the Tent of the congregation and behold the cloud covered it and the glory of Iehovah appeared And Moses and Aaron came before the Tent of the congregation And Iehovah spake unto Moses saying Get you up frō among this congregation I will consume them as in a moment and they fell upon their faces And Moses said unto Aaron Take the censer and put fire thereon from off the Altar and put on incense and goe quickly unto the congregation and make atonement for them for fervent wrath is gone out from before Iehovah the plague is begun And Aaron tooke as Moses had spoken and ranne into the midst of the Church and behold the plague was begun among the people and he put on incense and made atonement for the people And he stood betweene the dead and the living and the plague was stayed And they that died in the plague were
unto the evill of thy people which thing is here implyed but the Hebrew phrase meaneth also the evill of punishment which God should repent of that is not inflict upon them speaking after the manner of men as in Gen. 6. 6. Therefore the Chaldee addeth repent of the evill which thou thinkest to doe to thy people which is confirmed by v. 14. V. 13. by thy selfe God having no greater to sweare by and by such an oath willing to shew the immutability of his counsel as Paul expoundeth it Heb. 6. 13. 17. The Chaldee translateth by thy Word see Gen. 22. 16. 17. 18. unto which place this praier of Moses hath speciall reference where also the blessing of all nations in Christ is mentioned which is the ground of this request and of Gods yeelding thereunto So the Hebrew Doctors after a sort acknowledged saying Then Moses returned sought mercy at the face of the Lord and the Lord remembred the inclination of Isaack who was bound by his father in mount Morijah upon the Altar and the Lord turned from his anger and caused his divine-presence to dwell in the midst of them as before Thargum in Cant. cap. 1. vers 13. cap. 2. vers 17. Vers. 15. on the one Hebr. on this side and on this This manner of writing on both side was also in other mysticall books Ezek. 2. 10. Rev. 5. 1. It signified in respect of the Law it selfe that it hath both the outward letter and inward spirituall meaning Ro. 7. 14. Gal. 4. 24. in respect of men that the Law should be written outwardly in their actions before men and inwardly in their hearts before God Matth. 5. 16. Heb. 8. 10. Rom. 2. 28. 29. See the notes on Exod. 31. 18. Vers. 16. the worke of God herein they differed from the second tables which were the worke of Moses Exod. 34. 1. It is a tradition of the Iewes that these first tables were bewen out of the Saphir of the throne of Gods glory mentioned in Exod. 24. 10. Thargumin Cant. cap. 1. verse 11. Vers. 17. Ioshua or as the Greeke writeth him Iesus see Exod. 17. 9. of them that shout or of them that answer or sing Hebrew of answering or singing The Chaldee translates it it is not the voice of strong men which overcome in the warre neither is it the voice of weake men which are discomfited discomfiture or weakenesse of such as are overcome singing for play and voluptuousnesse good cheare c. as in v. 6. Therefore the Chaldee translates it the voyce of them that play and the Greeke addeth of them that sing for wine Vers. 19. his hand or his hands that is each of his hands the Hebrew hath both readings the first by the vowels and margine the other by the letters in the line So in Exod. 35. 11. Lev. 9. 22. and 16. 21. Deur 2. 33. breake them to signifie the breaking of the covenant by reason of their sin For that Moses did this advisedly and by the motion of Gods Spirit appeareth by his relation of it againe in Deut. 9. 16. 17. Wherefore the Tabernacle of the congregation wherein the Lord was to be sought was upon this pitched a farre off from the campe untill by Moses intreaty reconciliation was made between God and the people Exod. 33. 7. 9. c. Vers. 20. small even as dust Deut. 9. 21. that it might utterly be abolished and that they might drinke thereof the waters of the brooke that came downe out of the mount Deut. 9. 11. from the Rocke in Horeb Ex. 17. 6. which Rock was Christ 1 Cor. 10. 4. drinke By this they were taught the way of salvation from their sins whiles Moses that is the Law giveth the knowledge of sin condemnation for the same Rom. 3. 20. Gal. 3. 10. and forceth men unto Christ the Rocke from whom doe flow the waters of life wherin all sinne is swallowed up to the repentant beleeving sinner who by drinking the dust thereof with the waters of the Gospel into their owne bowels doe acknowledge the curse which they have deserved and doc judge themselves who are else to be condemned of the Lord Gal. 3. 24. Ezek. 36. 31. and 20. 43. 1 Cor. 10. 31. Compare Num. 5. 17. 19. c. V. 22. aroset or lie in evill as the Apostle useth a like speech of the world 1 Ioh. 5. 19. or are in evill that is are very evill as Gods works are said to be in faith Ps. 33. 4. that is most faithfull or true the woman is said to be in the transgression 1 Tim. 2. 14. that is the transgressor and many the like The Greeke translateth thou knowest the violent-force of this people Vers. 34. there came out Aaron here is not so free in confessing his owne sinne as he did the peoples but speaketh of the Calfe as if it had beene made rather by hap then by his art verse 4. But Aarons sinne was so great as the Lord was very angry with him to have destroied him had not Moses praied for him also Deut. 9. 20. for he had made the people naked unto their shame as after in verse 25. Compare Aarons excuse with Adams Gen. 3. Vers. 25. naked in the shame of their sinnes deprived of the glory and protection of God as naked unarmed men to bee devoured of their enemies Compare Gen. 3. 10. Rev. 3. 18. and 16. 15. The Greeke translateth it dissipated or scattered for Aaron had dissipated them for a rejoycing to their adversaries unto shame or infamie and as the Greeke translates it a rejoycing or mockerie which the Chaldee paraphraseth thus to blot them with an evill name in their generations So the Thargum on Solomons Song cap. 1. vers 12. saith hereof the wicked of that generation rose up and made a golden calse together with the mixed people which were among them and they made their workes to stinke and their evill name went out into the world And Paul applieth the like against the Iewes Through breaking the law dishonourest thou God For the name of God is blasphemed among the Gentiles through you Rom. 2. 23. 24. amongst those that rose up against them or by their adversaries For a people naked without Gods protection are easily by their enemies foyled and put to shame as in Num. 14. 42. 43. 45. 2 Chron. 12. 5. and 28. 5. 6. Vers. 26. the gate the publike place of judgement see Gen. 34. 20. Deut. 17. 5. Ruth 4. 1. 11. let him come this word supplied also by the Greeke Moses through haste and earnestnesse omitteth See the like in Gen. 13. 9. and 11. 4. and 23. 13. The Chaldee also addeth it saying They that feare the Lord let them come unto me Vers. 28. 3000 men the principall authors of this wickednesse for that many moe were guilty also of the same appeareth by verse 30. c. Vers. 29. Fill your hand that is Consecrate your selves and your service to the Lord a phrase taken from the
in the Law another inward in the heart 2 Cor. 3. 13. 14. c. And as without a veil the people could not heare Moses so except the Law be veiled and hath as it were a new face upon it the naturall man cannot endure the glory of it so terrible it is to the conscience of sinners R. Menachem here observeth how the former Ancients of Israel at the reading of the Booke of the Law covered their faces and said hee that heareth from the mouth of the reader is as hee that heareth from the mouth of Moses Vers. 34. tooke off the veil whereof there was no use in the sight of God who doth not onely know himselfe the use and end of his Law but sheweth the same also to others which was likewise here figured for when men shall be turned to the Lord the veile shall be taken away 2 Cor. 3. 16. Vers. 35. put the veil againe on hereby signifying the continuall glory of his ministery and infirmity of the people till both of them be done a way Which is accomplished by the Gospell the ministration of the Spirit and of righteousnesse which exceeds in glory so that Moses ministery hath no glory in this respect for Christ taketh away the veil so that we may both stedfastly looke to the end of the Law which is abolished and all of us with unveiled face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord 1 Cor. 5. 8. 18. CHAP. XXXV 1 Moses commandeth the people from the Lord to keepe the Sabbath 4 to bring willing offrings of gold silver brasse and other stuffe for the Tabernacle and furniture thereof 20 The people goe and bring voluntary gifts 22 Men and women bring their Iewels and ornaments and other stuffe such as they had 25. The wise women spin the stuffe 27 The Rulers bring precious stones and spices 30 Bezaleel and Aholiab are shewed to be the men whom God had filled with his Spirit and Wisedome to doe the worke of the Sanctuary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Moses gathered together all the Congregation of the sonnes of Israel and said unto them These are the words which Iehovah hath commanded to doe them Sixe dayes shall worke be done but on the seventh day there shall be to you holinesse a Sabbath of sabbatisme to Iehovah whosoever doth any worke therein shall be put-to-death Ye shall kindle no fire in any of your habitations upon the Sabbath day And Moses said unto all the Congregation of the sonnes of Israel saying this is the thing which Iehovah hath commanded saying Take yee from amongst you an offring unto Iehovah whosoever is willing in his heart let him bring it the offring of Iehovah Gold and silver brasse And blew and purple and scarlet and fine-linnen and Goats hayre And Rams skins dyed-red and Tachash skins and Shittim wood And oile for the Light and spices for the anointing oile and for the incense of sweet-spices And Beryll stones filling stones for the Ephod and for the Brest plate And every wise harted among you shall come and make all that Iehovah hath commanded The Tabernacle the tent thereof and the covering thereof the taches thereof and the boards thereof the bars thereof the pillars thereof and the sockets thereof The arke and the bars there of the Covering-mercy-seat and the veile of the covering The Table and the barres thereof and all the vessels thereof and the shew-bread And the Candlesticke for the Light and the vessels thereof and the lamps thereof and the oile for the Light And the Altar of incense and the bars thereof and the anointing oyle and the incense of sweet spices and the hanging veile of the doore for the doore of the Tabernacle The Altar of Burnt offring and the grate of brasse which is for it the bars thereof and all the vessels thereof the Laver and the foot thereof The tapestry-hangings of the Court the pillars thereof and the sockets thereof and the hanging-veile of the gate of the Court The pinnes of the Tabernacle and the pins of the Court and their coards The garments of ministery to minister in the holy-place the garments of holinesse for Aaron the Priest and the garments of his sonnes to minister-in-the-priests-office And all the congregation of the Sonnes of Israel departed from the presence of Moses And they came every man whose heart stirred him up and every one whose spirit made him willing they brought the offring of Iehovah for the worke of the Tent of the Congregation and for all the service thereof and for the garments of holinesse And they came the men with the women every-one that was willing hearted they brought bracelets and eare-rings and rings and tablets all jewels of gold and every man that offered offred an offring of gold unto Iehovah And every man with whom was found blew and purple and scarlet and fine-linnen and Goats hayre and Rammes skinnes dyed red and Tachash skinnes brought them Every one that offred an offring of silver and of brasse they brought the offring of Iehovah and every one with whom was found Shittim wood for any work of the service brought it And every woman that was wise hearted did spinne with her hands and they brought the spun-worke the blew and the purple and the scarlet and the fine-linnen And all the women whose heart stirred them up in wisedome spunne Goats hayre And the Rulers brought Beryll stones and filling stones for the Ephod and for the Brest-plate And spice and oyle for the Light and for the anointing oyle and for the incense of sweet-spices Every man and woman whose heart made them willing to bring for all the work which Iehovah had commanded to make by the hand of Moses the sonnes of Israel ◠brought a willing offring unto Iehovah And Moses said unto the sonnes of Israel See Iehovah hath called by name Bezaleel the sonne of Vri the sonne of Hur of the tribe of Iudah And he hath filled him with the Spirit of God in wisedome in understanding and in knowledge and in all workmanship And to devise cunning-worke to worke in gold and in silver and in brasse And in ingraving of stone to fill and in carving of wood to work in all cunning works And hee hath given into his heart for to teach he and Aholiab the sonne of Ahisamach of the Tribe of Dan. He hath filled them with wisedome of heart to make all worke of the ingraver and of the cunning-workman and of the embroiderer in blew and in purple in scarlet and in fine-linnen and of the weaver even of them that doe any worke and that devise cunning workes Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HEre beginneth the 22 Section of the Law See Gen. 6. 9. and 28. 10. Vers. 2. holinesse that is a day of holinesse or an holy day and signe of holinesse from the Lord See Exod. 31. 13.
inheritances by the name of Lets as Come up with me into my lot Iudg. 1. 3. And not lands onely but whatsoever befalleth unto men frō the hand of God is called a lot as This is the portion of them that spoile us and the lot of them that rob us Esay 17. 14. and Thou hast neither part nor lot in this matter Act. 8. 21. and That they may receive forgivenesse of sins and a lot that is inheritance among them which are sanctified by faith c. Act. 26. 18. The part of the lot that is of the inheritance of the Saints in light Col. 1. 12. So that in the Greek used by the Apostles Cleros a lot and Cleronomia a division by lot is the common name of an inheritance 1 Pet. 5. 3. Ephes. 1. 14. 18. Vers. 56. According to the lot Hebr. At or Vpon the mouth of the lot as the lot whereon the name of the tribe or of the inheritance is written shall speake This lot being of the Lord figured the diversities of gifts in the Church which the Spirit of God divideth to every man severally 〈◊〉 will 1 Cor. 12. 4. 11. as also the dispensation of his graces concerning our heavenly inheritance which the Election onely obtaineth that the purpose of God according to election might stand not of workes but of him that calleth Rom. 11. 7. and 9. 11. Vers. 57. of the Levites who though they had no inheritance in the land vers 62. yet were they to have 48 cities and their suburbs for their habitation Num. 35. which also fell unto them by lot Ios. 21. 4. c. Vers. 58. Korachites or Korhites of Korah the sonne of Izhar the sonne of Kohath the sonne of Levi Num. 16. 1. Korah himselfe died in the rebellion but his sonnes died not Num. 26. 11. therefore they are reckoned here for a familie in the fourth generation from Levi which is one degree further than the other families And whereas in Exod. 6. 16. c. there are reckoned of Gershon two sonnes Libni and Shimei here the familie of the Libnites is mustered but Shimei left out There Kohath hath foure sonnes Amram and Ishar and Hebron and Vzziel here Vzziel is omitted neither is Ishar named but in his sonnes the Korhites Vers. 59. she bare to Levi by she understand Levies wise or Iochebeds mother Sol. Iarchi expoundeth it his wise bare her in Egypt she bare to Amram that is Iochebed Amrams wife who was also his aunt bare to Amram Exo. 6. 20. Marie Hebr. Mirjam she was a prophetesse see Exod. 15. 20. Num. 12. 1. Vers. 60. unto Aaron was borne Here Moses children Gershon and Eliezer are againe omitted see the notes on Num. 3. 38. Vers. 61. and Abihu died and they had no sonnes Num. 3. 4. See the historie in Levit. 10. Vers. 62. 23 thousand who at the former numbring were but 22 thousand Num. 3. 39. So they increased in the wildernesse a thousand males Vers. 65. dying they shall die i. they shall surely die this was threatned for their rebellion refusing to go into the promised land Nū 14. and the fulfilling of Gods judgment is here shewed and Iosoua in Greeke Iesus the son of Naue these two survived because they faithfully followed the Lord Num. 14. 24. 38. See the Annotations there In that all the rest were dead save these two it sheweth that all the 600 thousand men now mustered which should conquer Canaan were a valiant company betweene 20 and 60 yeares of age none being above 60 but Caleb and Iosua and as they were in body so in minde being trained up these 38 yeares in the study of the Law and ordinances of God and beholding his workes having Moses and Aaron for their leaders and Gods good spirit for their instructer Neh. 9. 20. CHAP. XXVII 1 The daughters of Zelophehad sue for an inheritance 5 Moses bringeth their cause before the Lord who granteth their request 8 The Law of inheritances when a man dieth without a son 12 Moses is bidden goe up and see the land and is told of his death for his trespasse 15 He requesteth of the Lord that a man may be set governour in his place 18 The Lord appointeth Iosua to succeed him 22 And Moses by imposition of hands ordaineth him to his office THen came the daughters of Zelophehad the sonne of Hepher the son of Gilead the son of Machir the son of Manasses of the families of Manasses the son of Ioseph and these are the names of his daughters Machlah Noah Hoglah and Milcah and Tirzah And they stood before Moses and before Eleazar the Priest and before the Princes and all the congregation at the doore of the Tent of the Congregation saying Our father died in the wildernesse and he was not among the Congregation of them that gathered themselves together against Iehovah in the congregation of Korah but in his sinne he died and hee had no sonnes Why should the name of our father be done away from among his family because he hath no sonne Give unto us a possession among the brethren of our father And Moses brought their cause before Iehovah And Iehovah said unto Moses saying The daughters of Zelophehad speake right giving thou shalt give them a possession of an inheritance among the brethren of their father and thou shalt cause the inheritance of their father to passe unto them And thou shalt speake unto the sonnes of Israel saying If a man die and he have no sonne then ye shall cause his inheritance to passe unto his daughter And if hee have no daughter then ye shall give his inheritance unto his brethren And if he have no brethren then ye shall give his inheritance unto the brethren of his father And if his father have no brethren then ye shall give his inheritance unto his kinsman that is next to him of his familie and he shall inherit it it shal be unto the sonnes of Israel for a statute of judgement as Iehovah commanded Moses And Iehovah said unto Moses Go thou up into this mountaine of Abarim and see the land w ch I have given to the sons of Israel And thou shalt see it and thou also shalt be gathered unto thy peoples as Aaron thy brother was gathered For ye rebelled against my mouth in the wildernesse of Zin in the strife of the congregation to sanctifie me at the water before their eyes that is the water of Meribah of Kadesh in the wildernesse of Zin And Moses spake unto Iehovah saying Let Iehovah the God of the spirits of all flesh set a man over the congregation Which may go out before them and which may go in before them and which may lead them out and which may bring them in that the congregation of Iehovah be not as sheep which have no shepherd And Iehovah said unto Moses Take unto thee Iosua the son of Nun a man in whom is the spirit and lay thine hand upon him And cause
he would have observed as mysticall As the Arke signified Gods presence and the Table with shewbread the Church standing before him so this Candlesticke signified his Law in the light whereof his people doe serve him Psal. 119. 105. Pro. 6. 23. 2 Pet. 1. 19. And the sundry branches bowles knops and flowers shew the varietie of things and of delivering them in the Scripture some easie some hard to be understood 2 Pet. 3. 16. some histories some prophesies some parables c. Vers. 33. made like almonds the Chaldee translateth figured and the Greeke figured with almond nuts and this some referre to those also which follow the knop and the flower as if they had that forme The Almond tree hath the name in Hebrew of hastie bringing forth blossomes and fruit and God likeneth the hastie performance of his word unto It Ier. 1. 11. 12. So Aarons rod miraculously bare almonds Num. 17. 8. Vers. 37. seven lamps or the lamps thereof seven which figured the seven spirits that is the manifold graces of the Spirit of God as is written there were seven lamps of fire burning before the throne which are the seven spirits of God Revel 4. 5. be that is the priest as is expressed Exod. 27. 21. Lev. 24. 3. See the notes there to ascend that is as the Chaldee translateth to burne for that the flame ascends upward So in Exod. 27. 20. But the Greeke version here understands it of setting the lamps upon the top of the branches of the candlesticke◠〈◊〉 over against the face that is right forward or straight before it as the like phrase signifie 〈…〉 Ezek. 1. 9. 12. See also Numb 8. 2. Verse 39. a talene this is the greatest weight which 〈◊〉 use it contained three thousand sheâ—els of which were two sorts common and holy as is shewed on Gen. 20. 16. This talent as all other weights about the Sanctuary being sacred was an hundred and twenty pound weight or three thousand holy shekels See the notes on Exodus 38. 24. 26. Vers. 40. that thou make or and make to wit all these things mentioned in this Chapter and those which follow as the Apostle expoundeth it see that thou make all things according c. Heb. 8. 5. And of tentimes things set downe in this manner are expounded universally as 2 Chron 6. 30. thou onely knowest the heart of the sonnes of men that is of all the sonnes of men 1 King 8. 39. So the word shall be established Deuter. 19. 15. that is every word 2 Cor. 13. 1. and till I put thine enemies Psal. 110. 1. that is all of them 1 Cor. 15. 25. as wee for give our debtors Matth. 6. 12. that is every one indebted to us Luk. 11. 4. and many the like patterne in Greeke type hereupon the Apostle noteth that the priests of Israel served unto the example and shadow of heavenly things Hebr. 8. 5. So all this glorious furniture of the Tabernacle was not for worldly pompe but for spirituall mysterie of heavenly graces which should be injoyed by Christ whereof see Revel 4. and 21. chapters Neither might Moses alter the matter forme or fashion of any particular from the patterne shewed him but was strictly bound unto it and so did observe it Exodus 39. 42. 43. CHAP. XXVI 1 God commandeth to make a Tabernacle with ten curtaines embroidered 7 And a Tent over it of eleven certaines of Goats haire 14 And a covering for the Tent of Rams skinnes and a covering of Tachash skinnes 15. The boards of the Tabernacle of Shittim wood 19 The sockets of silver 26 The bars of Shittim wood 31 The embroidered vesle betweene the most holy place and the holy 36 The hanging vesle for the doore AND thou shalt make the Tabernacle with ten curtaines of fine linnen twined and blew and purple and scarlet with Cherubims the worke of a cunning workeman shalt thou make them The length of one curtaine shall be eight and twenty cubits and the bredth foure cubits of one curtaine one measure shall be for all the curtaines Five curtaines shall be coupled together one to another and five curtaines coupled together one to another And thou shalt make loopes of blew upon the edge of the one curtaine from the selvedge in the coupling so shalt thou make in the uttermost edge of the curtaine in the second coupling Fiftie loopes shalt thou make in the one curtaine and fiftie loopes shalt thou make in the selvedge of the curtaine which is in the second coupling the loopes being one right over against another And thou shalt make fiftie taches of gold and shalt couple together the curtaines one unto another with the taches and it shall bee one Tabernacle And thou shalt make curtaines of go 〈…〉 〈◊〉 for a Tent over the Tabernacle eleven curtaines shalt thou make them The length of one curtaine shall be thirtie cuâ—its and the bredth foure cubits of one curtaine one measure shall be for the eleven curtaines And thou shalt couple together five curtaines by themselves and sixe curtaines by themselves and shalt double the sixt curtaine in the forefront of the Tent. And thou shalt make fiftie loopes on the edge of the one curtaine the outmost in the coupling and fiftie loopes on the edge of the curtaine of the second coupling And thou shalt make fiftie taches of brasse shalt put the taches into the loops and shalt couple together the Tent and it shall be one And the overplus that remaineth of the curtaines of the Tent the halfe curtaine that remaineth shall hang over on the backe sides of the Tabernacle And a cubit on this side and a cubit on that side in the remainder in the length of the curtaines of the tent it shall bee hanging over on the sides of the Tabernacle on this side and on that side to cover it And thou shalt make a covering for the tent of Rams skins died red and a covering of Tachash skins above And thou shalt make boards for the Tabernacle of Shittim wood standing up Ten cubits shall be the length of a board and a cubit and halfe a cubit the bredth of one board Two tenons for one board set in order one against another so shalt thou make for all the boards of the Tabernacle And thou shalt make the boards for the Tabernacle twenty boards for the South â—â—de Southward And foâ—â—ie sockets of silver shalt thou make under the twenty boards two 〈…〉 undeâ— one board for his two tenons and two sockets under another 〈◊〉 for his 〈…〉 And for the second side of the 〈…〉 on the North side twenty 〈…〉 And theâ— fortie sockeâ—s of silver 〈…〉 〈…〉 one â—â—ard and two soc 〈…〉 another board And for the sides of the 〈◊〉 〈◊〉 thou shalt â—ake 〈…〉 And two boards shalt thou make for th 〈…〉 of the 〈◊〉 in the two sides And they shall be equally joyned be 〈…〉 〈…〉 shall bee perfectly 〈…〉 the heâ—d of it unto one ring so 〈…〉
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 〈◊〉 afterwards â—e 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 〈…〉 yl treat Menacheth chap. 10. fol. 88. Three lâ—gges of oile and a halfe for the Candlesticke 〈◊〉 a logge for every lampe And for the order in the same 〈◊〉 in Ioma c. 3. fol. 33. The cleansâ—â—g of the 〈◊〉 Altar was before the trimming of 〈◊〉 â—ive lamps and the triâ—â—â—ing of the five lamps before the blood of the daily sacrifice and the blood of the daily sâ—â—rifiâ—â— 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 Abâ—hu 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 faâ—â—en 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 〈◊〉 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
their God Levit. 21. 6. 8. 17. and the holy things which the Priests did eat are called by the like name Levit. 21. 22. Vers. 12. a Goat this is here handled in a section apart not together with the sheepe as was in the law of the burnt-offring Leviticus 1. 10. because of some difference in the oblation as Sol. Iarchi observeth there is in the fat of the sheepe that which is not in the fat of the goat for the rumpe of the sheepe was offred with the fat verse 9. Verse 17. any fat to weet any such far and of such beasts as are here forespoken of of beeves sheepe or goats as the law after explaineth it Leviticus 7. 23. and a man was not guilty save for these three sorts of cleane beasts onely of other tame or wilde beasts whether cleane or uncleane the fat was as the flesh saith Maimony in tom 2. treat of Forbidden meates chapter 7. Section 1. Morever there were three sorts of fat for eating wherof men deserved to be cut off as in Leviticus 7. 25. the fat which is upon the inwards and which is upon the two kidneyes and which is upon the flankes but the rumpe was lawfull to be eaten it was not called fat but in the case of sacrifice onely even as the kidneyes and the caule above the liver are called fat in the case of sacrifice The fat which was covered over with flesh was lawfull the fat upon the kidneyes was forbidden not that which was within the kidneyes The fat of the heart c. was lawfull Maimony ibidem Sect. 5. 7. 9. any blood to weet of fowles or of beasts absolutely as is explained Lev. 7. 26. But blood of fishes Locusts and other such things was not within this prohibition therefore it was lawfull to eat or to drinke the blood of such fishes locusts c. as were cleane for food saith Maimony ibidem chap. 6. S. 〈◊〉 See the annotations on Gen. 9. 4. Lev. 7. 26. 17. 14. As eating drinking signifieth communion 1 Cor. 11. 24. and 10. 16. 17. and the forbidding to eat signifieth a forbidding of communion Act. 10. 13. 14. 15. 28. Heb. 13. 10. so this prohibition of eating blood which was given upon the altar to make atonement for mens soules Lev. 17. 11. and of fat which was given-upon the altar to be consumed there with fire and so was the Lords Levit. 3. 16. seemeth to forbid figuratively all ascribing unto our selves of the worke of our redemption which is only by the blood of Christ Eph. 1. 7. and of the worke of our sanctification which Christ by his spirit performeth in us 1 Cor. 1. 30. 31. Ephes. 5. 26. Heb. 10. 10. 1 Pet. 1. 2. CHAP. IIII. 1 The sin-offrings for the ignorances of the anoynted Priest 13 of the Congregation 22 of the Ruler 27 or of any of the people AND Iehovah spake unto Moses saying Speake unto the sonnes of Israel saying A soule when it shall sinne through ignorance of all the commandements of Iehovah which should not be done and shall doe of any one of them If the Priest that is anoynted shall sinne to the guiltie-sin of the people then he shall offer for his sinne which he hath sinned a bullocke a yongling of the herd perfect unto Iehovah for a Sin-offring And he shall bring the bullock unto the doore of the Tent of the congregation before Iehovah and shall lay his hand upon the head of the bullocke and hee shall kill the bullocke before Iehovah And the Priest that is anoynted shall take of the bullockes blood and shall bring it into the Tent of the congregation And the Priest shall dip his finger in the blood and shall sprinkle of the blood seven times before Iehovah before the veile of the Holy place And the Priest shall put some of the blood upon the hornes of the Altar of the incense of sweet-spices before Iehovah which is in the Tent of the congregation and all the blood of the bullocke he shall poure at the bottome of the altar of the Burnt-offring which is at the doore of the Tent of the congregation And all the fat of the bullock of the Sin offring he shall take off from it the fat that covereth the inwards and all the fat which is upon the inwards And the two kidneyes and the fat which is upon them which is vpon the flankes and the caule above the liver with the kidneyes hee shall take away it As it was taken off from the bullocke of the sacrifice of Peace-offrings and the Priest shall burne them upon the altar of the Burnt-offring And the skinne of the bullocke and all his flesh with his head and with his legs and his inwards and his doung Even all the bullock shall hee cary-forth to without the campe unto a cleane place at the pouring-out of the ashes and shall burne him on wood with fire at the pouring-out of the ashes shall he be burnt And if all the Congregation of Israel sin ignorantly and the thing be hid from the eyes of the church and they have done any one of all the commandements of Iehovah which should not bee done and are guilty When the sinne is knowne which they have sinned against it then the church shall offer a bullocke a yongling of the herd for a Sin-offring and shall bring him before the Tent of the congregation And the Elders of the congregation shall lay their hands upon the head of the bullocke before Iehovah and he shall kill the bullocke before Iehovah And the Priest that is anoynted shall bring of the blood of the bullocke into the Tent of the congregation And the Priest shall dip his finger in some of the blood and shall sprinkle seven times before Iehovah before the veile And he shall put some of the blood upon the hornes of the Altar which is before Iehovah which is in the Tent of the congregation and all the blood hee shall poure at the bottome of the Altar of the Burnt-offring which is at the doore of the Tent of the congregation And all his fat he shall take-off from him and burne it upon the Altar And hee shall doe with the bullocke as he did with the bullocke of the Sin offring so shall he doe with it and the Priest shall make-an-atonement for them and it shall bee mercifully-forgiven them And he shall cary-forth the bullocke to without the campe and shall burne him as he burned the first bullocke it is the Sin offring of the church When the Ruler hath sinned and done any one of all the commandements of Iehovah his God which should not bee done through ignorance and is guiltie Or if his sinne bee made-knowne unto him that wherein he hath sinned then he shall bring his oblation a goat-bucke of the goats a male perfect And he shall lay his hand upon the head of the goat-bucke and he shall kill him in the place where he killeth the Burnt-offring before Iehovah
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 〈…〉 of Wives ch 〈◊〉 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 〈…〉 the thing were already done spueth or v 〈…〉 teth out with â—othsomnesse and indignation 〈◊〉 the Greek explaineth it So after in Lev. 20. 〈◊〉 Vers. 26. any of these or any of all these abo 〈…〉 tions So in vers 29. stranger or sojourner 〈◊〉 Greeke proselyte Vers. 28. the nation in Greeke the nations 〈◊〉 Chaldee the peoples Vers. 29. the soules that is the persons 〈…〉 rooted out or destroyed as the Greeke and Chald 〈…〉 explaine it Of this judgement see Levit. 20. 〈◊〉 Gen. 17. 14. Vers. 30. my charge Hebrew my keeping or 〈…〉 die that is which I command to be kept In Greek my ordinances in Chaldee the custodie of my 〈◊〉 statutes of abominations that is most abo 〈…〉 statutes meaning their sinfull practices which 〈…〉 orow custome grew to be as a Law amongst them CHAP. XIX Sundry lawes teaching 2 holinesse 3 obed 〈…〉 4 and true religion To leave some of the fruits of the Land for the poore 11 Against lying swearing defraud 〈…〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
of life Iohn 6. 48 51. Heb. 2. 9 10. 1 â—et 3. 18. But though the Manna was thus hard as wheat to be ground yet it used to melt as it lay on the earth with the heat of the Sunne that they gathered it onely in the morning Exod. 16. 21. baked or boyled coqued the word is sometime used for baking as in 2 Sam. 13. 8. though usually it signifieth to 〈◊〉 the best moisture oyle fresh oyle w ch hath no ranke favour The Hebrew Leshad is the best oâ—ly moisture in mans body Psal. 32. 4. so here it is the best sweet moisture of oyle which is the uppermost part It had also the taste of wafers with honey Ex. 16. 31. And here the Greeke translateth it wafers of oyle and the Chaldee paste or cakes with oyle So it was both pleasnt and wholsome food and the taste of oyle and honey figured the sweetnesse of grace which we by faith perceive in Christ the true Manna Psal. 119. 103. Song 5. 16. 〈◊〉 Pet. 2. 3. Verse 9. â—ell downe upon it and upon the Manna fell dew againe which when it was drawne up by the Sunne then the Manna appeared Exod. 16. 13 14. so the Manna lay as it were hidden between two dewes But after was manifested and given them of God freely every day a wheat which they sowed not nor laboured for but had for the taking up a meat which they knew not neither had their fathers knowne it whereby they were taught that man liveth not by bread onely but by every word that proceedeth out of the mouth of the Lord Deut. 8. 3. Verse 10. throughout or by their families so the sinne was generally spred among the people in the doore that is openly and sinned not in secret onely but as it were proclaimed their iniquitie and stirred up themselves and one another to follow their lusts Verse 11. done evill to thy servant that is afflicted me for evill when it commeth from God meaneth trouble and affliction wherewith he chastiseth his servants and exerciseth their faith and patience as Ier. 18. 8. Esai 45. 7. Amos 3. 6. that thou layest Heb. for to lay or to put so it hath reference to the former part of the speech See the notes on Gen. 6. 19. the burden the weighty care and charge so in Deut. 1. 12. The Greeke here translateth it anger but after in vers 17 violence or assault This sheweth the great charge that lieth upon governours so Paul mentioneth the caere of all the Churches which came upon him daily 2 Cor. 11. 28. Verse 12. Have I conceived so also the Greeke translateth it but the Chaldee saith Am I the father of all this people are they my sonnes begotten them Hebr. begotten it or brought forth it speaking of the people as of one man begotten as by a father or brought forth as by a mother So the Apostle applieth both similies to himselfe saying to the Corinthians Ye have not many fathers for in Christ Iesus I have begotten you through the Gospell 1 Cor. 4. 15. and to the Galathians My children of whom I travell in birth againe untill Christ be formed in you Gal. 4. 19. In this complaint of Moses the weaknesse of the Law is signified w ch begetteth no children to God Rom. 7. 4. 5 c. and 8. 3. but by the word of Truth the Gospell and by beleefe in Christ we are borne of God I am 1. 18. 1 Pet. 1. 23 25. 1 Ioh. 5. 1. in thy bosome that is lovingly tenderly carefully which Moses the Lawgiver could not doe as is done by Christ of whom it is said He shall feed his flocke like a shepheard he shall gather his lambes with his arme and be are them in his bosome he shall gently lead those that are with young Esai 40. 11. a nursing father This sheweth the love mildnesse gentlenesse w ch should be in governours and so it is said unto the Church Kings shall be thy nursing fathers c. Esai 49. 23. And the Apostle saith Wee were gentle among you even as a nurse cherisheth her children we exhorted and comforted and charged every one of you as a father doth his children 1 Thes. 2. 7. 11. Accordingly the Hebrewes have this rule for all governours of the Church It is unlawfull for a man to governe with statelinesse over the congregation and with haughtinesse of spirit but with meeknesse and feare And every pastour that bringeth more terrour upon the congregation than is for the name of God he shall be punished and shall not see himselfe to have a learned wise son as it is said in Iob 37. 24. Men do therfore feare him he respecteth not any that are wise of heart And so it is not lawfull for him to governe them with contemptuous carriage although they be the common people of the land neither may he tread upon the heads of the holy people although they be unlearned base they are the sons of Abraham Isaacke and Iacob and the armies of the Lord that brought them out of the land of Egypt by great might and by strong hand but he must be are the toyle of the Congregation and their burden as Moses our Master of whom it is said AS A NVRSING FATHER BE ARETH THE SVCKING CHILD c. Maimony in Misn. tom 4. in Sanhedrin ch 25. sect 1 2. That w ch Moses speaketh of a Nursing father the Chaldee that goeth in the name of Ionathan and Targum Ierusalemy calleth Pedagoga which word Paul useth when he saith the Law was our Pâ—dagogue or Schoolemaster unto Christ Gal. 3. 24. whose graces were figured by that land whither Moses now was to lead them as is shewed in the annotations on Gen. 12. 5. Verse 13. flesh to give By these complaints Moses sheweth his insufficiencie to governe this people and to supply their wants neither indeed could he bring them into the promised land but died ere they came thither Deut. 34. whereby the impossibility of the Law was signified that it could not bring men unto God or satisfie or restraine the lusts that reigne in our members though the Law it selfe is holy Rom. 7. 5 12. But what the Law could not doe in that it was weake through the flesh God hath done sending his owne Sonne Rom. 8. 3. who giveth us not flesh to satisfie our carnall lusts but his owne flesh to be the food of our soules which he hath given for the life of the world and which who so eateth hath eternall life Ioh. 6. 51. 54. Verse 15. if thou doe thus to leave the whole burden upon me still Here the word thou spoken to God is of the foeminine gender contrary to common rule of speech At for Attah which some thinke doth intimate Moses trouble of mind as if he could not perfectly utter his wordâ— and the like is in Deut. 5. 27. where the people terrified with the Majestie of God when he gave his Law said unto Moses Speake thou At unto
fell to be on the Sabbath then besides all the former oblations they offered also the two lambes which were added for the Sabbath Numb 28. 9 10. The Order of offering is said to be thus After the daily morning sacrifice was offered the addition of the Sabbath was first and after that the addition of the new-moone and after it the addition of this good day or seast Maimony in Tamidin chap. 9. sect 2. Vers. 6. their manner Hebr. their judgement that is the law and ordinance prescribed of God So in vers 18. 21. 24. c. Vnder this word manner or judgement the Hebrews understand the order also hâ—â—e set downe for whereas sometimes the Sin-offering was offered first before the Burnt-offering Leo. 5. 7 8 10. in the oblations of the feast they say it was not so but they offered according to the order that is written as it is said According to their maner As first the Bullocks and after them the Rams and after them the Lambs and after them the Goat-buckes although the Goat-buckes were Sin-offerings and all those before them were Burnt-offerings Maimony in Tamidin chap. 9. sect 7. Vers. 7. the tenth day which was the day of Atonements Lev. 23. 27. called the Fast Act. 27. 9. The manner of Atonement and the service on that day is described at large in Levit. 16. afflict your soules with fasting and abstinence see the Annotations on Lev. 16. 29. Vers. 11. beside the Sin-offering of Atonements that Goat-bucke whose bloud was carried into the Holy place the body burned without the camp Lev. 16. 9. 29. besides it this sacrifice here coÌ„manded was to be offered and besides the daily Burnt-offering On Atonement day they offer an addition according to the addition of the beginning of the yeare which was the first day of the seventh month fore-mentioned in vers 1 2. a bullock a ram and this ram is called the peoples ram and seven lambes all of them for Burnt-offerings and a goat-buck for a Sin-offering that was eaten at evening Moreover the congregation offered a goat-bucke for a Sin-offering which was burnt the fellow wherof was sent away for a Scape-goat Lev. 16. 9 10. Maim in Tamidin c. 10. s. 1 2. This Atonement was a lively figure of our reconciliation unto God by the death of Christ as is shewed on Levit. 16. the afflicting of their soules figured repentance and humiliation for sins with our fellowship in the afflictions of Christ Rom. 6. 3 4 6. 1 Pet. 2. 21. The sacrifices added here signified the faith that Gods people should have in Christ sacrificed and thankfulnesse unto God therefore 1 Ioh. 2. 1 2. Hebr. 10. 10. 19. 22. c. Rom. 12. 1 2. Vers. 12. the fifteenth day when the feast of Booths or of Tabernacles did begin which lasted seveÌ„ daies Lev. 23. 34 35 36 c. the signification of which feast is shewed in the Annotations on that place Vers. 13. thirteene bullockes Whereas at the other feasts forementioned they offered but two bullocks one ram and seven lambs in a day at this they were to offer thirteene bullocks two rams and fourteene lambs both because the solemnity was greater and at this time they had gathered in their corne and wine and had seene the blessing of God in all their increase and in all the workes of their hands Deut. 16. 13 15. therefore the Lord required moe sacrifices in signe of thankfulnesse But Ezekiel prophesying of the daies of Christ under whom we keepe this feast in spirit and truth Zach. 14. 16. 19. appointeth like sacrifices as were to be offered at the Passeover as that the Prince should prepare seven bullocks and seven rammes daily for a Burnt-offering c. Ezek. 45. 23 25. Vers. 17. twelve bullocks in every of the seven daies of this feast one bullocke is abated as on the second day twelve on the third day eleven vers 20. on the fourth day ten vers 23. and so forward till on the seventh day they were to offer seven bullocks vers 32. all which in seven dayes amounted to seventie bullockes but the rammes and lambes were every day alike By this diminishing of one bullocke every day the Holy Ghost might teach their duty to grow in grace and increase in sanctification that their sinnes decreasing the number of their sacrifices whereby Atonement was made for their sinnes should also decrease daily Or it might signifie a diminishing and wearing away of the legal offerings to lead them unto the spirituall and reasonable service by presenting their owne bodies a living sacrifice holy acceptable unto God Rom. 12. 1. Vers. 18. and for the lambes the Hebrewes say that the Meat and Drink-offerings of these severall sacrifices were never to be mixed together but the Meat and Drinke-offerings of the bullockes were by themselves and the Meat and Drink-offerings of the rams by themselves and of the lambes by themselves whether they were the oblations of the congregation or the oblations of a particular person Maimony in Tamidin chap. 10. sect 15. Vers. 35. In the eighth day Chazkuni here observeth that it is not said as was of the former daies And in the eighth day to teach that it was a good day or feast by it selfe a solemne assembly or generall assembly See the notes on Lev. 23. 36. Vers. 36. one bullocke though this was the last and the great day of the feast Ioh. 7. 37. yet were the sacrifices fewer than on any other day as if God would call them from the multitude of outward oblations to his spiritual worship as is noted on vers 17. And our Saviour on that day called the people from their many carnall observations some whereof are noted on Levit. 23. 40. unto himselfe to drinke the waters of his Spirit Ioh. 7. 38 39. Vers. 39. beside your vowes c. of the difference betweene Vowes and Voluntary offerings see the Annotations on Lev. 7. 16. The sacrifices fore-mentioned the congregation of Israel was bound to offer every thing in his day but all men as they had either vowed or voluntarily would brought their sacrifices at the feasts especially Peace-offerings which the owners did eat before the Lord that according to the blessing of God upon them they their children and their servants the Levites the stranger the fatherlesse and the widow with them might eat and drinke and rejoyce before the Lord Deut. 16. 10 11. 14 15. The truth and complement of all which solemnities are now fulfilled unto us by Christ who by once offering of him-selfe hath reconciled us unto God and wrought our eternall redemption and hath given us of his Spirit whereby we know that he abideth in us and hath placed in us the kingdome of God which consisteth in righteousnesse and peace and joy in the holy Ghost That by him we should offer the sacrifice of praise to God continually that is the fruit of our lips confessing to his Name and should not forget to doe good
rebellion see Num. 14. 2 3 c. Verse 27. In the hatred or for the hatred of Ie 〈…〉 wherwith he hateth us that is for that the Lord hateth us as in the Greeke version See 〈…〉 phrase in Gen. 19. 16. and 29. 20. Hos. 3. 〈…〉 evill saying Moses would not have to come 〈◊〉 of the mouth of their enemies Deut. 9. 28. and it sheweth the height of their sinne which impâ—â—ed that to hatred wherein God manifested his 〈◊〉 Deut. 4. 37. and 7. 8. Vers. 28. to melt that is discouraged or as the Chaldee translateth it broken The Greeke saith Have turned away our heart David amplifieth this 〈…〉 litude in Psal. 22. 15. My heart is as wax it 〈…〉 ten c. So Ios. 2. 11. and 7. 5. and 14. 8. Esâ—â— 19. 1. These brethren were ten of the twelve Spies sent to view the Land Num. 13. 28. c. 〈…〉 kims in Greeke and Chaldee Giants see Nâ—â— 13. 28. 33. where it is singular Anak Vers. 30. He the Chaldee paraphraseth his 〈◊〉 will fight for you Verse 31. bare thee this word meaneth not bearing of the body onely but bearing of their infirmities and suffering the evils and troubles in the education of them as a father doth in his children which the Greeke explaineth by etrophophsrese a word that Paul useth in Act. 13. 18. where the Syriak expoundeth it nourished or as some copies have it etropophorese hee suffered their manners Verse 32. yet in this thing or for this word notwithstanding this exhortation and encouragement you beleeved not in Iehovah Chald. in the word of the LORD This unbeleefe Paul noteth to be the cause why they entred not into the Lords rest Heb. 3. 1 2. 18. 19. Verse 33. Who went namely by his Arke Fire and Cloud the signes of his presence Numb 10. 33. 34. or who goeth to wit still before you Verse 35. If there shall that is surely there shall not as Paul openeth the phrase Heb. 3. 11. 18. Though Moses intreated for the people Num. 14. 13. 19. and the Lord pardoned them that they were not then destroyed Num. 14. 20. yet hee sware and so it was irrevocable and without repentance Psal. 110. 4. that they should not come into the promised land See the notes on Num. 14. see that is come into and enjoy as to see good is to enjoy the same Psal. 106. 5. Verse 36. Caleb one of the twelve Spies who was faithfull see Num. 13. 6. 30. and 14. 6. c. fully followed Hebr. fulfilled after Iehovah which the Greeke translateth followed the things pertaining to the Lord. This he did being guided by another spirit Num. 14. 24. Verse 37. with me with Aaron also for they both were in one transgression and punishment Num. 20. 10 12 24. for your sakes for the people provoked his spirit whereupon hee uttered his sinne with his lips Psal. 106. 32 33. his sinne proceeded also from unbeleefe see Num. 20. 12. Thus God shewed severity towards all after many provocations and by it the people were taught that not Moses Law but Iesus Gospel should bring them into their heavenly rest Vers. 38. Ioshuah or Iehoshuah in Greeke Iesus he was another of the Spies see Num. 13. 8. 16. and 14. 6. 38. standeth that is ministreth or is thy servant as the phrase meaneth Gen. 18. 8. and so hee is named Moses minister Ios. 1. 1. strengthen by word and signe which was imposition of hands whereby Moses put off his honour upon Iesus and hee was filled with the Spirit Num. 27. 18. 20. 23. Deut. 34. 9. Verse 39. for a prey to be spoiled and devoured of the enemy of this their speech see Num. 14. 3. they shall goe in after forty yeares wandring in the wildernesse and bearing their fathers whoredomes see Num. 14. 31. 33. So God sheweth grace to weaklings and babes in Christ 1 Cor. 1. 28. Mat. 11. 25. Verse 40. way of that is which leadeth towards the red sea where Israel had beene baptized Exod. 14. and whither they were now led againe to learn repentance and a new life See Num. 14. 25. Vers. 41. sinned The people mourned greatly when they heard that evill tidings from the Lord confessed their sinne and offered amendment Num. 14. 39 40. but their repentance was not according to God for presently they rushed into another extremity neither could they reverse the decree passed against them his weapons of war or the weapons of his warre which is an Hebrew phrase very common translated in Greeke his weapons of War so in Dan. 9. 24. citie of thy holinesse that is thy holy citie and the house of my praier Esay 56. 7. that is my house of praier and many the like pressed forward assayed of your owne accord or thronged as the Greeke translateth gathered together the Chaldee yee began The Hebrew word is used here onely in Num. 14. 44. there is said they loftily presumed or lifted up themselves answerable to their presumption here following Vers. 42. I am not the Chaldee expoundeth it my majestie or presence dwelleth not among you see Num. 14. 42. smitten in Greeke broken or crushed The Lord threatned their fall by the sword of the Amalekites and Canaanites Num. 14. 43. Verse 43. were presumptuous or were proud arrogant compare Num. 14. 44. The people having by their evil heart and unfaithful departed from the living God would returne to him by the workes of their own hands w ch was a presumptuous sin and shewed their repentance not to be sincere but that the flesh repined and strugled against the chastisements of God not willing to beare the punishment of their iniquitie See the notes on Num. 14. Verse 44. Amorite with the Amalekites See Numb 14. 45. Bees doe or Bees vse to doe which when they are angred get them together and flie on the faces of their provokers see Psal. 118. 12. Our sinnes are enemies like Bees many compact in the hive of the heart being troubled and provoked they become more eager and fierce sting and pursue us They cannot be subdued but by faith in Christ as they that were stung of Serpents were healed by him Num. 21. for by the workes of the Law no sinne can be expelled Rom. 7. 7 8. c. Hormah the Greeke saith from Seir unto Herma see Num. 14. 45. Verse 45. returned the Greeke saith yee sate downe and wept heard not Chaldee accepted not your praier This figured how Israel following the Law of justice could not attaine unto it because they sought it not by faith but as it were by the works of the Law Rom. 9. 31 32. Verse 46. Kadesh a large wildernesse where Israel abode long as appeareth by Num. 13. 27. and 20. 1. 14 21. Iudg. 11. 17. Deut. 2. 14. CHAP. II. 1. The storie is continued that the Israelites were not suffered to meddle with the Edomites 9. nor with the Moabites 19. nor with the Ammonites 24. but with Sihon the Amorite who refusing peace and
her husband so long as hee liveth but if the husband be dead she is loosed from the law of the husband So we also are become dead to the Law by the body of Christ that we should be to another even to him who is raised from the dead Rom. 7. 1 2 4. Therfore upon this death of Moses God speaketh unto Israel to go over Iordan into the Land Ios. 1. according to the mouth in Greeke and Ghaldee by the word The day of his death by the Iewes tradition was the seventh of Adar which we call February so Ionathan in his Thargum on this place saith On the seventh day of the moneth of Adar Moses the Master of Israel was borne and on the seventh day of the moneth of Adar he was taken out of the world Vers. 6. he buried him that is Iehovah buried him or Michael that is Christ who is Iehovah one with the Father Iude vers 9. Signifying that none but Christ should abolish the Law and Ordinances given by Moses Rom. 8. 3. Gal. 3. 13 14. Coloss. 2. 14 16 17. Heb. 9. 9 10 11 c. and 10. 1 9. And this was a speciall honour unto Moses person whom the Lord loved when he was dead and buried his corps which we finde not done to any man else in the world which he will also raise up incorruptible and glorious at the day of his appearing in a valley he died in the mountaine Deut. 32. 50. but was buried in a valley over against Beth-Pehor the Greeke saith neere to the house of Phogor of which place see Deut. 3. 28. no man knoweth God would not have Moses Sepulchre to be knowne though the devill contended with him hereabout Iude vers 9. because there should be no occasion of superstition or idolatry thereby as is thought of some Chazkuni saith that none which inquire of the dead as Deut. 18. 11. might seeke unto him The chiefe cause seemeth to be a mysterie that the Law whereof Moses was the minister being once dead and abrogated by Christ should never more be sought after but quite abolished out of the conscience of sinners that the grace of Christ may live raigne alone See Gal. 4. 9 10 11. and 5. 4. Also that the legall rudiments should by the comming of the Gospell be taken away from Israel never to be found or enjoyed by them any more For Christ destroyed both their Citie and Sanctuary as was foretold in Dan. 9. and they have been many daies without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim and so shall be untill they returne and seeke the Lord their God and the sonne of David their King Hos. 3. 4 5. Vers. 7. yeeres old Hebr. sonne of 120. yeeres so the yeere of his death fell out in the 2553. yeere of the world and his yeeres accord with Noes preaching and preparing of the Arke Genes 6. 3. his eye in Greeke his eyes his eye-sight failed him not as did Isaaks Gen. 27. 1. The eye is also used for the outward appearance and colour of a thing as Exod. 10. 5. Numb 11. 7. so it may be meant here also his visage was not wrinkled Chazkuni here expoundeth it the shining of his face mentioned in Ex. 34. 30. his naturall moisture his radicall humour wherein the life and strength of the body consisteth which when it is spent and dried up a man dieth The Greeke translateth his lips were not corrupted the Chaldee saith the brightnesse of the glory of his face was not changed having reference to Exod. 34. 30 c. sled that is departed from him Thus outwardly and inwardly Moses retained his vigour beauty and naturall strength that he died not through feeblenesse or defect of nature as most men did at his age though he had beene a man of sorrowes and broken with many cares for the people And hereby the continuall force of the Law is signified the power wherof decaieth not in the conscience of sinners by number of daies or multitude of workes till God take it away and abolish it by grace in Christ. The Law hath dominion over a man as long as he liveth whiles we are in the flesh the passions of sinnes which are by the Law do worke in our members to bring forth fruit unto death Rom. 7. 1 5. Vers. 8. the plaines of Moab in Greeke Araboth Moab by Iordan over against Iericho as v. 1. thirty daies so long they mourned also for Aaron see Num. 20. 28. Vers. 9. Iosua in Greeke Iesus the sonne of Nave of wisdome in Greek of understanding the spirit of wisdome meaneth wisdome ministred by the spirit of God wherein he was a figure of Iesus Christ who being full of the holy Spirit entred upon the worke of his ministration here on earth Luke 4. 1 c. On him the spirit of the Lord rested the spirit of wisedome and understanding the spirit of counsell and might the spirit of knowledge and of the feare of the Lord Esa. 11. 2. laid or imposed his hands upon him of this see Numb 27. 18 23. As Moses by imposition of hands authorized Iesus the sonne of Nun and bare record unto him so the Law of Moses which was in the heart and bowels of Iesus the sonne of God gave authority and bare record unto him Heb. 7. Acts 26. 22 23. Moses himselfe appeared talking with Iesus and speaking of his decease which he should accomplish at Ierusalem Luke 9. 30 31. hearkened unto him that is obeyed him as after also they promised in Ios. 1. 16. 17 18. See the notes on Num. 27. 20. Vers. 10. knew face to face the Chaldee saith was revealed unto him face to face So in Exod. 33. 11. it is said Iehovah spake unto Moses face to face as a man speaketh unto his friend and in Num. 12. 8. he said with him will I speake mouth to mouth See the Annotations there Vers. 12. the mighty hand that is workes wrought with a mighty hand and powerfull government and administration according to that which is said Humble your selves therefore under the mighty hand of God c. 1 Pet. 5. 6. great terrour that is workes done with great terrour which the Greeke translateth great marvels the Chaldee great visions These things doe magnifie Moses office and administration that the Lawes which he hath written confirmed by such signes and wonders might be acknowledged to be of God wherefore he and his writings are worthily celebrated thorowout the world confirmed of God himselfe Numb 12. 7 8. approved and expounded by all the Prophets after him by Christ himselfe and his Apostles so that they which heare not him will not be perswaded though one rose from the dead Luk. 16. 31. But unto us God hath raised up a Prophet like unto Moses as he promised Deu. 18. 18. Act. 3. 21. even Iesus the sonne of the Most high a man approved of God among
him to stand before Eleazar the Priest and before all the congregation and charge thou him before their eyes And thou shalt give of thine honour upon him that all the congregation of the sonnes of Israel may heare And hee shall stand before Eleazar the Priest and he shall aske counsell for him by the judgement of Vrim before Iehovah at his mouth shall they goe out at his mouth shall they come in hee and all the sonnes of Israel with him and all the congregation And Moses did as Iehovah commanded him and he tooke Ioshua and caused him to stand before Eleazar the Priest and before all the congregation And he laid his hands upon him and charged him as Iehovah spake by the hand of Moses Annotations THen came Hebr. And they came neere or approached to wit unto Moses c. v. 2. Targum Ionathan saith they came to the place of judgement Zelophehad or Zelophchad in Greeke Salpaad son of Opher son of Galaad c. See NuÌ„ 26. 33. of the families or with among the families of Manasseh as comming before when all the other families came to be mustered ch 26. but the Greeke translateth of the familie of Manasses of Ioseph what needeth he to be named here Sol. Iarchi answereth because Ioseph loved the land as it is said in Gen. 50. 25. and ye shall carry up my bones from hence and his daughters loved the land as it is said in Num. 27. 4 Give unto us a possession c. Machlah or Mahlah Nognah Choglah c. in Greeke Maala Noua Aigla c. the Scripture nameth them foure times here and in ch 26. 33. and 36. 11. Ios. 17. 3. The order of their names is altered in Num. 36. 11. Machlah Tirzah and Hoglah c. whereupon Iarchi here saith they were all of like esteeme one as another therefore the order of them is changed Vers. 3. of Korah who was a rebell Num. 16. Zelophehad was not among other Rebels whereby he and his posteritie might be deprived of his inheritance in his sinne in or for his owne sinne as other men died in the wildernesse and he had not beene a meane to draw other men into sinne as did Korah and other rebellious persons Vers. 4. Why should the name of our father bee done away or be diminished that is let not his name be done away as the Greeke translateth Let not our fathers name be blotted out see the notes on Exod. 32. 11. It was esteemed as a curse to have their fathers name abolished as it is written In the generation following let his name be bâ—â—ted out Psal. 109. 13. Give unto us a possession These daughters as they honoured their father deceased in seeking to have his name continued so they shewed faith in God beleeving that the land should bee given them for inheritance which the men of Israel before beleeved not and therefore could not come into it but it was promised to their children Num. 14. And though these were women no warriers not mustered among the armie Num. 26. yet beleeved they the promise to belong unto them as the inheritance was given to Abraham by promise not by the Law Gal. 3. 18. Wherfore in claiming right in the holy land they figuratively claimed inheritance in the kingdome of heaven which shall be given to them which worke not but beleeve in him which justifieth the ungodly Rom. 4. 5 6. c. So these five virgins may be considered as the five wise virgins which tooke oyle in their vessels with their lâ—mâ—es that they might be readie to goe in with the bridegroome to the marriage Matth. 25. 1. 10. and they are our examples that we should seeke comfort and assurance in the wildernesse of this world where we are weake and Orphans of our in heritance with those that are sanctified by faith in Christ to claime this portioÌ„ in the land of the living without respecting either our works or weaknesse by vertue of the covenant of grace confirmed by Christ in whom there is neither Iew nor Gentile bond nor free male nor female but all are one and whosoever are Christs are Abrahams seed and heires according to the promise Gal. 3. 28 29. Their names also seeme to be not without mysterie for Zelophehad by interpretation signifieth The shadow of feare or of dread his first daughter Machlah Infirmitie the second Noghnah Wandring the third Choglah Turning about for joy or Daâ—â—ing the fourth Milcah a Queene the fift Tirzah Wel-pleasing or Acceptable By these names we may observe the degrees of our reviving by grace in Christ for wee all are borne as of the shadow of feare being brought forth in sinne and for feare of death were all our life time subject to bondage Hebr. 2. 15. This begetteth Infirmitie or Sicknesse griefe of heart for our estate after which Wandring abroad for helpe and comfort we find it in Christ by whom our sorrow is turned into joy He communicateth to us of his royaltie making us Kings and Priests unto God his Father Rev. 1. 6. and shall be presented unto him glorious and without blemish Ephes. 5. 27. So the Church is beautifull as Tirzah Song 6. 3. Vers. 5. brought their cause or brought neere their judgement that is their cause to be judged of as in difficult cases he used to doe Foure principally are observed of which this was one see the Annotations on Num. 15. 34. Vers. 7. speake right speake that which is just and meet to be done so God approveth their desire and request of faith and sheweth himselfe to bee the father of the fatherlesse Psal. 68. 5. And of them Sol. Iarchi here observeth that their eyes saw that which Moses eyes saw not giving then shalt give them that is thou shalt surely give them without faile This commandement was fulfilled in Ios. 17. 4. Here the word them as Chazkuni also noteth is of the male or masculine gender though he speaketh of females which may bee either in respect of their faith and confidence such as might beseeme men or of Gods gift especially of his grace in Christ hereby figured which he giveth without difference of male and female Gal. 3. 28. The Hebrewes in Talmud Bab. in Baba hathra ch 8. have recorded that The daughters of Zelophehad had three portions for inheritance their fathers portion because he was one of them that came out of Egypt and his portion with his brethren in the goods of Hepher his father and because he was the first-borne he had two portions Which Rambam in his Annotations on that place explaineth thus All that came out of Egypt were to have part in the land and if the father and his sonne both came out each of them had a portion alike And Zelophehad and Hepher were both of them that came out of Egypt so Zelophehad was to have had his part and to have had by inheritance of Hepher two parts because he was the first-borne c. Vers. 8. If