if she be sicke to redeeme her if she be taken captive to bury her if she dye and to let her be nourished of his goods and to dwell in his house after he dye all the time of her widowhood that her children which shee hath by him be nourished of his goods after his death untill they be espoused that her male children which she hath by him be heires of her dowrie above their portion of inheritance which they have with their brethren And the foure things which she oweth are that the workes of her hands be his that her presence or attendance be upon him that he eat of all the fruits of her goods during her life and if she die while he live that he be her heire hee is before any man in inheriting that she hath Maimony treat of Wives chap. 12. Sect. 1. 2. 3. withdraw or keepe backe as the word signifieth in Numbers 9. 7. the Greeke translateth it defraâ—â— which word Paul useth in speech of the like thing Defraud not one the other 1 Cor. 7. 5. Vers. 11. these three mentioned last in verse 10. or one of those three fore-mentioned touching her bethrothing to himselfe or to his sonne or her redeeming In this latter sense Maimony expoundeth it in his treat of Servants chap. 4. Sect. 9. freely or for nothing as verse 2. Vers. 12. that smiteth to wit wilfully as the next verse manifesteth See the notes on Gen. 9. 6. put to die or made to die that is killed by the Magistrate and the doubling of the word maketh the charge more strait for no ransome might be taken for the life of a wilfull murderer Numbers 35. 31. The Hebrew Doctors say Foure deaths were in Israel by the Iudges Stoning and Burning and Slaying with the sword and Strangling or Hanging Stoning was heavier than burning and burning heavier then killing with the sword and the sword heavier then strangling All that were to be stoned to death by the law were eighteene namely these 1 Hee that lieth with his owne mother 2 or with his fathers wife 3 or with his daughter in law 4 or with a betrothed maid 5 or with the male 6 or with any beast 7 The woman that lieth downe to a beast 8. The blasphemer 9 He that worshippeth on Idoll 10 or that giveth of his seed to Molech 11 He that hath a familiar spirit 12 and the Wizard Leviticus 20. 27. 13 The inticer to idolatrie Deuter. 13. 6. 14 and the withdrawer or thruster away to idolatrie Deuteronomie 13. 13. 15 The witch 16 The prophaner of the Sabbath 17 He that curseth his father or his mother 18 and there bellious some Deuter. 21. All that were to be burned were ten 1 The priests daughter that playeth the whore under her husband 2 and he that lieth with his daughter 3 or with his daughters daughter 4 or with his sons daughter 5 or with his wives daughter 6 or with her daughters daughter 7 or with her sonnes daughter 8 or with his mother in law 9 or with the mother of his mother in law 10 or with the mother of his father in law Who so lay with any of these whiles his wife lived was to be burned The killed with the sword were two 1 The murderer 2 and the drawne away to idols Deuteâ—onomie 13 15. The strangled were sixe 1 He that lieth with another mans wife 2 Hee that smiteth his father or his mother 3 Hee that steales a soule of Israel 4 The Elder that rebelleth against the decree of the Senate Deuteronomie 17. 12. 5 The false Prophet 6 and he that prophesieth in the name of another god So there are â—ound in all which were to be slaine by the Magistrate thirty and sixe Maimony in Sanhedrin chap. 14. Sect. 1. 4. and chap. 15. Sect. 10. 13. Thalmud Bab. in Sanhedrin chap. 7. and 9. Likewise the Chaldee paraphrase on Ruth 1. 17. in the Masorites Bible saith Naomi said wee have foure judgements of death for malefactors Stoning with stones Burning with fire Killing with the sword and Hanging on tree Vers. 13. not lâ—en in wait not hunted as 1 Samuel 24. 12. The Greeke translateth not willing See this more explained in Num. 35. 22. 23. occasionally delivered or offered by chance an example whereof is set downe in Deut. 19. 5. The Greeke and Chaldee translate delivered a place in the land of Canaan the cities of refuge whereof see Num. 35. 6. c. before that there were not any vnlesse Gods Sanctuary and Altar in the wildernesse as may be conjectured by the verse here following and the practice of Ioab 1 Kin. 2. 28. Vers. 14. shall come presumptuously or shall deale proudly the Chaldee saith doe wickedly It meaneth wittingly wilfully and presumptuously from my in Chaldee from before my altar The Greeke addeth and flee unto the altar from my altar shalt thou take him c. But Thargum Ierusalemy expoundeth it thus though hee be the high priest who standeth and ministreth before me from thhnce shall yee take him and kill him Ioab fearing his life fled unto and caught hold on the hornes of the altar 1 King 28. and among the Heathens altars were places of refuge The wilde beast hath the Rocke for a refuge and seruants the altars of God saith Euripides in Supplic to die or unto death that is to put him to death as the Greeke and Chaldee translate Vers. 15. his father c. though he kill him not yet hee is to die for it as by comparison with the 12. verse appeareth So the Hebrew Doctors also expound it but with limitation for they teach if a childe smite father or mother and leave no print of the stripe on the flesh he is to be punished but not with death if hee leave an impression or skarre or that which is equivalent as when hee smiteth his father on the eare and maketh him deafe such a one is to be put to death as Maimony sheweth it treat of Rebels chap. 5. Sect. 5. 6. Vers. 16. a man any of the sonnes of Israel saith the Greeke translation and also the Chaldee paraphrase And so doth Moses explaine this Law in Deut. 24. 7. a soule that is man woman or child of his brethren of the sonnes of Israel Vers. 17. curseth or speaketh evill to revileth useth light vile and reproachfull speech see Genesis 12. 3. put to die the holy Ghost in Matth. 15. 4. following the Greeke version translateth let him be ended with death that is killed This law is repeated in Levit. 20. 9. The Hebrew Doctors say that if he curse them either alive or dead hee is to be stoned to death for it But they restraine this to his next parents onely if he curse his grand-father they teach hee is not to be stoned but punished as for cursing anotherman Maimony treat of Rebels chap. 5. Sect. 1. 2. Vers. 18. fist so the Greeke translateth but the Chaldee is a clod of earth falleth that is lieth on
here commendeth the graces of Christ which he had being full of the Holy Ghost for his God had anointed him with the oyle of gladnesse above his fellowes Heb. 1. 9. and of him it is said The Spirit of the Lord is upon mee because hee hath anointed mee to preach the Gospell c. Luke 4. 18. Esay 61. 1. And the odour of these graces is smelt when the Gospell preached is by sense or judgement perceived Phil. 1. 9. Luke 9. 45. Heb. 5. 14. thy name is an ointment powred-forth As Messias and Christ is by interpretation Anointed and he is called the Oile or Ointment in Esay 10. 27. so by his Name is meant his Law the doctrine of grace or Law of faith Rom. 3. 27. as it is written The Iles shall wait for his Law Esay 42. 4. which is expounded The Gentiles shall trust in his name Matth. 12. 21. and the preaching of that grace is called the bearing of Christs Name before the Gentilis Acts 9. 15. and as a good Name is better then a good ointment Eccles. 7. 1. so the name and doctrine of Christ excelleth all other that at the name of Iesus every knee should bow Phil. 2. 10. This name is as a precious ointment powred forth by the preaching of the Gospell and by the miracles confirming the same accomplished not onely by Christ himselfe a man approved of God among the Israelites by miracles wonders and signes which God did by him Act. 2. 22. so that there went out a fame of him through all the region round about and he taught in their synagogues being glorified of all Luke 4. 14. 15. but also by his Apostles who were to preach on the house tops that which they heard in the eare Matth. 10. 27. which also they performed Rom. 15. 19. and 16. 25. 26. and therein rejoyced and said Now thankes be unto God which alwayes causeth us to triumph in Christ and maketh manifest the savor of his knowledge by us in every place For we are unto God a sweet-savour in Christ in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life 2 Cor. 2. 2. 14. 15. 16. And as the boxe of ointment when it was broken and powred forth on Christs head the house was filled with the savour of it Marke 14. 3. Iohn 12. 3. so when his Name and Gospell is preached abroad it giveth the odour thereof into all Christian hearts so that by the preaching of faith they also receive the Spirit Gal. 3. 2. 5. and are anointed of God 2 Cor. 1. 21. and have an unction from the Holy-one and know all things 1 Iohn 2. 20. that whereas before they mourned for their sinnes and miseries they now are comforced and have the oile of joy given unto them Esay 61. 3. the Uirgins love thee These are the fellow friends of the Spouse Ps. 45. 15. By Uirgins are meant all such as are chosen and called of God and faithfull whether whole Churches as 2 Cor. 11. 2. or particular persons who with chaste and pure minds serve the Lord onely and worship him in spirit and truth and stand with Christ on the mount Sion having his Fathers name written in their foreheads of whom it is said These are they which were not defiled with women for they are virgins these are they which follow the Lambe whither soever he goeth these were bought from among men being the first fruits unto God and to the Lambe and in their mouth was found no guile for they are without fault before the throne of God Rev. 14. 1 4. 5. And these love the Lord for the odour of his good ointments which they perceive by his word and Spirit though they see him not 1 Pet. 1. 8. they love him because he first loved them 1 Iohn 4. 19. and hath shed abroad his love in their hearts by the Holy Ghost which is given unto them Rom. 5. 5. and this is love that they walke after his commandements and keepe them 2 Ioh. v. 6. Iohn 14. 15. Vers. 4. Draw me A second request of the Spouse unto Christ that he would not onely call her outwardly by the voice of his Gospell but forasmuch as the word preached profiteth not if it bee not mixed with faith in them that heare it Heb. 4. 2. and faith is not of our selves it is the gift of God Eph. 2. 8. who worketh in us both to will and to doe of his good pleasure Phil. 2. 13. that he would also open her heart Acts 16. 14. effectually worke in her by his Spirit and continue and increase his grace towards her For drawing implyeth power in him that draweth as Hee draweth the mighty with his power Iob 24. 22. and when it is unto good it argueth grace and good will as I drew them with cords of a man with bands of love Hos. 11. 4. and continuance of grace as O draw that is continue thy loving kindnesse to them that know thee Psal. 26. 10. and in them that are drawne it is a signe of infirmity as No man can come unto me except the Father which hath sent me draw him Iohn 6. 44. And this is a fruit and effect of Christs death as himselfe saith And I if I bee lifted up or taken away from the earth will draw all men unto mee Iohn 12. 32. This drawing is by being effectually taught of God as againe he saith It is written in the Prophets And they shall be all taught of God every man therefore that hath heard and hath learned of the Father commeth to me Iohn 6. 45. and is a signe of Gods everlasting love towards such as it was said unto Israel Yea I have loved thee with an everlasting love therefore with loving kindnesse have I drawne thee Ier. 31. 3. we will runne I and the Virgins fore-mentioned will runne after thee for they follow the Lambe whithersoever he goeth Rev. 14. 4. Christ is our Fore runner gone before us into heaven Heb. 6. 20. Our Christian conversation is called a running Gal. 2. 2. and 5. 7. and our life is likened to a course or race which is runne as Iohn fulfilled his course or race Acts 13. 25. and Paul saith I have finished my course 2 Tim. 4. 7. Running signifieth readinesse of affection and speedy performance in action Hag. 1. 9. 1 King 19. 19. 20. Psal. 147. 15. it argueth also strength in the runner Dan. 8. 6. all which are here implyed as an effect of Christs grace drawing her according to the Prophesie Behold thou shalt call a nation that thou knewest not and nations that knew not thee shall runne unto thee c. Esay 55. 5. And againe They that wait on the Lord shall renew strength c. they shall runne and not be weary they shall walke and not faint Esay 40. 31. Now the way which we are to runne is his commandements of which David saith I
of her odours better than all spices the smell of her garments as the odour of Lebanon shee being perfumed with myrrh and incense and all spices of the merchant Song 4. 10 11. and 3. 6. yet Christ himselfe is more odoriferous even wholly delectable for God hath not given him the spirit by measure Song 1. 2. and 5. 16. Ioh. 3. 34. And the Saints are said to make Christ joyfull for all his delight is in them Psal. 16. 3. Song 7. 6. Vers. 10. Kings daughters These the Chaldee interpreteth Countries of Kingdomes among thy precious ones that is with thy honourable women or in thy preciousnesse that is are in thy precious honourable ornaments or palaces set is the Queene or maried Queene the wife is placed at thy right hand that is in the most honourable place 1 King 2. 19. The Chaldee referreth this to the Booke of the Law at the right hand of the King The word Shegal is used here and Neh. 2. 6. Dan. 5. 23. for the Kings wife the Queene in fine gold that is as the Greeke explaineth it cloth of fine or glistering gold called Cethem a speciall name for the most pure and splendent gold Job 28. 16. 19. and 31. 24. Song 5. 11. Daniel 10. 5. Her of is Mictam Ps. 16. 1. of Ophir that is out of the land of Ophir who was the son of Iektan the son of Shē the son of Noach Gen. 10. 29. who dwelt in a part of India of him the countrey was called Ophir from thence was much Cethem or fine gold brought to Iudea and other coasts as appeareth 1 King 9. 28. and 10. 11. and 22. 48. 1 Chron. 29. 4. The gold it selfe was called by his name Ophir Iob 22. 24. Vers. 11. Heare O daughter Hee speaketh to the Queene fore-mentioned siguring the church or heavenly Ierusalem the Lambs wife Rev. 21. 9 10 c. And so the Chaldee paraphraseth Heare O congregation of Israel the law of his mouth and see his marvellous workes and bow thine eare to the words of the Law and forget the evill workes of the wicked of thy people and the house of Idols whom thou servedst in thy fathers house and thy fathers house As man and wife must leave their parents to cleave each to other Gen. 4. 24. and 31. 14. so must wee leave all to cleave unto Christ Matt. 10. 37. Luk. 14. 26. Vers. 12. will covet thy beauty will delight him-selfe in thy fairenesse thy sanctitie set forth in Song 1. 14. and 2. 14. and 4. 1 c. So the King is tied in the rafters Song 7. 5. and bow downe or therefore worship thou him Vers. 13. the daughter of Tyrus that is the people or Common-wealth of Tyre as daughter of Sion Psal. 9. 15. So the Chaldee expoundeth it They that dwell in the fort of Tyrus Tyre or Tyrus in Hebrew Tsor which signifieth a Rocke or Fortresse was a strong city appertaining to the tribe of Aser Ios. 19. 29. but possessed still by the heathens whose King Hiram became friend to David 2 Sam. 5. 11. and to Solomon his sonne 1 King 5. 1 2 c. yet afterwards Tyrus remembred not the brotherly covenant Amos 1. 9. but rejoyced at the desolation of Ierusalem Ezek. 26. 2. banded it selfe with other enemies against Israel Psal. 83. 8. was wasted of Nebuchadnezar King of Babel by Gods judgement 70. yeares Esai 23. 15. Ezek. 26. 7. It continued under idols till the Macchabees times and then had still Hercules for their chiefe God 2 Mac. 4. 18 19. This one city Tyre is here named in stead of other nations because it was the chiefe citie of traffique in the world being an I le in the sea whose merchandize and magnificence the Prophet largely describeth Ezek. 27. her merchants were princes her chapmen the nobles of the world Esai 23. 8. shee heaped up silver as dust and gold as the mire of the streets Zach. 9. 3. Of the subjection here prophesied which they should yeeld unto the Church we may see it fulfilled in the new Testament where many that dwelt about Tyre and Sidon flocked after Christ Mark 3. 8. and he resorted into their borders Mark 7. 24. and by their readinesse hee upbraided the backwardnesse of the Iewes Mat. 11. 20 21. and afterwards in the Apostle◠dayes there was a Church of zealous Christians in that city Act. 21. 3 4 5 c. See also Psal. 87. 4. carnestly beseeke thy face shall instantly pray or sue unto thee O Queene The originall word naturally signifieth to make sicke or sory and being joyned with the word face which oft is used for anger it meaneth to abate the anger by importunate praier and by humble sute to prevaile So after Psal. 119. 58. rich of the people the wealthy among them meaning of the Tyrians which were a wealthy nation and generally other peoples See Esa. 60. 1 3 5 11. and 49. 23. Rev. 21. 24 26. where the riches and honour of the Gentiles are brought to the Church Vers. 14. glorious within or honourable inward in the heart adorned with faith hope love c. or in the inner man as Eph. 3. 16. Here the Chaldee maketh this paraphrase Every thing that is praise-worthy faire to be desired the wealth of countries and treasuries of Kings which are laid up within shall they offer for oblations before the King and gifts unto the Priests whose garments are woven with fine gold purled works or grounds closures of gold such as precious stones are set in Exod. 28. 11 14. Compare also herewith Ezek. 16. 13. Vers. 15. In embroideries with broidered or needle wrought garments Hereby is meant the varietie of graces and embroidery of the spirit So Ezek. 16. 10. Vers. 17. In stead of thy fathers Here the Hebrew is of the masculine gender so these words are spoken to the King Though sometime the masculine is used in speech of women as Num. 27. 7. So lahem 1 King 22. 17. lahen 2 Chron. 18. 16. shall be thy sonnes thy children shall succeed meaning either all Christias that by the immortall seed of the word are begotten to Christ his Church he being the father this the mother of vs all Isa. 9. 6. Gal. 4. 26. or in speciall the Apostles may be intended See Heb. 2. 13. shalt put them shalt place constitute or appoint them for Princes As all Christians are called Kings Rev. 1. 6. and 5. 10. Or in speciall by the Fathers may be meant the 12 Patriarchs by the sonnes the 12 Apostles succeeding them as the heavenly Ierusalem hath at the 12 gates the names of the 12 tribes and in the foundations of the wall the names of the lambes 12 Apostles Rev. 21. 12 14. which Apostles were sent into all the nations of the world Mat. 28. 19. to goe and bring forth fruit and their fruit to remaine Ioh. 15. 16. Like this is the promise made for Sarah that Kings of peoples should come of her
sorrowes of this age were great as the very name of Enos testifieth and the history following in Gen. 6. confirmeth for impiety crept into the Church by unlawfull mariages with Kains seed and religion and manners were much corrupted Gen. 6. 2. 11. The Hebrew Doctors describe it thus In the dayes of Enos the sons of Adam erred with great error and the counsell of the wisemen of that age became brutish and Enos him-selfe was one of them that erred and their error was this They said for as much as God hath created these stars and sphaeres to governe the world and set them on high and imparted honor unto them and they are ministers that minister before him it is meet that men should land and glorifie and give them honor For this is the wil of God that we magnifie and honor whomsoever he magnifieth and honoreth even as a King would have them honored that stand before him and this is the honour of the King himselfe When this thing was come up into their heart they began to build Temples unto stars and to offer sacrifice unto them and to laud and glorifie them with words and to worship before them that they might in their evill opinion obtaine favour of the Creator And this was the root of Idolatry c. And in process of time there stood up false Prophets among the sons of Adam which said that God had commanded said unto them worship such a star or all the stars and doe sacrifice unto them thus and thus and build a Temple for it and make an image of it that all the people women and children may worship it he shewed them the image which he had feyned out of his owne heart and said it was the image of such a starre which was made knowne unto him by prophesie and they began after this manner to make images in Temples and under trees and on tops of mountaines and hils and assembled together and worshipped them c. And this thing was spred through all the world to serve images with services different one from another and to sacrifice unto and worship them So in tract of time the glorious and fearfull name of God was forgotten out of the mouth of all living and out of their knowledge and they acknowledged him not And there was found no people of the earth that knew ought save images of wood and stone and Temples of stone which they had beene trained up from their childhood to worship and to serve and to sweare by their names And the wise men that were among them as the Priests and such like thought there was no God save the stars and sphares for whose sake and in whose likenesse they had made these images but as for the Rocke everlasting there was no man that acknowledged him or knew him save a few persons in the world is Enoch Mathusala Noe Sem and Eber. And in this way did the world walk and converse till the pillar of the world to weet Abraham our father was born Maim in Misn. tom 1. treat of Idolatry c. 1. S. 1. 2. 3. That the heavens and stars were of old worshipped both Moses and the Prophets after him shew Deut. 4. 19. Am. 5. 26. 2. Kin. 21. 3. 5. And as the heathen Philosophers counted the heaven a living body Arist. de câ—l l. 2 c. 2 so did the wisest of the Hebrew Rabbins All the stars and al the sphaers have soules knowledg understanding are living things and stand acknowledge him who said and the world was every one according to his greatnesse and according to his dignity lauding and glorifying him that formed them even as the Angels And as they know the holy God so they know themselves and know the Angels which are above them and the knowledge that the Starres and Sphaeres have is lesse then the knowledge of the Angels and greater then the knowledge of the sonnes of men saith Maimony in Iesudei hatorah chap. 3. S. 9. Vpon this perswasion men might the easier be drawne to the worship of them If we understand Moses here otherwise Then began men to call upon the name of the Lord then it may be meant of more publick worship now erected then before or of publick preaching in the name of the Lord to call the wicked to repentance or of calling themselves by the name of the Lord as in Gen. 6. 2. the faithfull are called the sonnes of God Onkelos the Chaldee Paraphrast translateth then beganne men to pray But the Chaldee in the Masorites bible saith Then in his dayes the sonnes of men left off from praying or became prophane so that they prayed not in the name of the Lord. CHAP. V. 1 The genealogie of the tenne first Patriarchs of the world 3 Of Adam 6 Seth 9 Enos 12 Kainan 15 Maleleel 18 Iared 21 Enoch who walked with God was taken away without death 25 Mathusala 28 Lamech 32 and Noe. THis is the booke of the generations of Adam in the day God created Adam in the likenesse of God made he him Male and female created hee them and blessed them and called their name Adam in the day they were created And Adam lived a hundred and thirty yeeres and begat a sonne in his likenesse in his image and called his name Seth. And the dayes of Adam were after he had begotten Seth eight hundred yeeres and hee begat sonnes and daughters And all the dayes of Adam which he lived were nine hundred yeeres and thirty yeeres and he dyed And Seth lived a hundred yeeres and five yeeres and begat Enos And Seth lived after he begat Enos eight hundred yeeres and seven yeeres and begat sonnes and daughters And all the dayes of Seth were nine hundred yeeres and twelve yeeres and hee died And Enos lived ninety yeeres and begat Kainan And Enos lived after hee begat Kainan eight hundred yeeres and fifteene yeeres and begat sonnes and daughters And all the daies of Enos were nine hundred yeeres and five yeeres and hee died And Kainan lived seventy yeeres and begat Maleleel And Kainan lived after he begat Maleleel eight hundred yeeres and fortie yeeres and begat sonnes and daughters And all the dayes of Kainan were nine hundred yeeres and ten yeeres and he died And Maleleel lived sixtie yeeres and five yeeres and begat Iared And Maleleel lived after he begat Iared eight hundred yeeres and thirty yeeres and begat sons and daughters And al the dayes of Maleleel were eight hundred yeeres and ninety and five yeeres and he died And Iared lived a hundred yeeres and sixtie and two yeeres begat Enoch And Iared lived after he begat Enoch eight hundred yeeres and begat sons and daughters And al the daies of Iared were nine hundred yeres sixty and two yeres and he dyed And Enoch lived sixty and five yeres and begat Methusala And Enoch walked with God after hee begat Methusala three hundred yeeres and begat sonnes and daughters And all the daies of
Vers. 28 toward Hebr. on the face of Sodom so after the smoke a visible signe of the fire and judgement consuming them and a fearfull change of this pleasant land which was before like the garden of the Lord like Eden Gen. 13. 10. So in the City of Antichrist spiritually called Sodom Rev. 11. 8 where first the smoke of heresies had arisen like the smoke of a fornance which darkned Sunne and ayre Rev. 9. 3. after there did arise the smoke of her burning which went up for evermore Rev. 18. 9. 18. and 19. 3. The Greeke here translateth a flame went up out of the land as the vapour of a fornace Vers. 29. destroyed Hebr. corrupted see Gen. 6. 13. Abraham for whose sake Lot his nephew fared the better as before Gen. 14. 14. 16. according to the promise Gen. 12. 3. and the intercession of Abraham Gen. 18. 23. c. in the which that is in one of the which in Sodom Things spoken as of many are often meant but of one see Gen. 46. 23. in the notes Vers. 30. in the mountaine where God appointed him at first vers 17. but then he pretended danger and prayed against it vers 19. now hee feareth to dwell in Zoar which he had chosen and God had granted him and of himselfe goeth to the mount shewing much weaknesse Vers. 31. in the land of Canaan or in the earth She seemes to intend no godly man with whom they might marry otherwise shee might know there was people in Zoar and other places to come in that is to company with us see Gen. 6. 4. Vers. 32. and keepe-alive or that wee may keepe alive seed that is children as the Chaldee paraphrast hath it Vers. 37. Moab by interpretation Of the father so the Greeke addeth Moab saying of my father of Moab that is of the Moabites as the Greek and Chaldee doe expresse The Hebrew useth to call all posterity by the fathers name as Iaakob and Israel for the Iaakobites and Israelites Gen. 34. 7. and 49. 7. Ismael for the Ismaelites Gen. 28. 9. Edom for the Edomites Gen. 36. 9. Aaron for the Aaronites 1 Chron. 12. 27. and 27. 17. and many the like The Hebrew text often explaineth this by adding the word sonnes or house or the like as 1 King 12. 18. all Israel stoned him for which in 2 Chron. 10. 18. is written the sonnes of Israel And 2 Chron. 11. 1. to fight against Israel for which in 1 King 12. 21. is written against the house of Israel Againe all Israel came 2 Chron. 10. 3. that is all the congregation of Israel 1 King 12. 3. These Moabites soone fell from the faith of God and became idolaters the people of Chomsh and Baal peor Num. 21. 29. and 25. 1. 2. 3. and dwelling neere the land of Canaan were enemies to Abrahams children as the Scriptures often mention Num. 22. Iudge 3. 14. c. Vers. 38. Ben ammi by interpretation Son of my people in Greeke Amman sonne of my kinred in both names there was a memoriall of their incestuous procreation which the daughters it seemeth boasted of as having children of their owne godly kinne not of the faithlesse and cursed nations the sons of Ammon that is according to the Greek the Ammonites as those whom the Prophets usually call sonnes of Israel the Apostles sometime call Israelites Rom. 9. 4. and 11. 1. These Ammonites dwelt also by Moab neere Canaan and became partners with Moabs idolatry and enemies to Israel Iudg. 11. 4. 24. Deut. 23. 3. 4. Of these two Nations many things are spoken in the Scripture whose originall Moses therefore describeth here CHAP. XX. 1 Abraham sojourneth in Gerar 2 saith againe that his wife is his sister 3 Abimelech for taking her is in a dreame threatned of God 4 Abimelech excuseth himselfe unto the Lord 9 rebuketh Abraham 14 restoreth Sarah 16 and reproveth her 17 He and his are healed by Abrahams prayer ANd Abraham journeyed from thence to the South country and dwelled betweene Kadesh and Shur and sojourned in Gerar. And Abraham said of Sarah his wife she is my sister and Abimelech King of Gerar sent and tooke Sarah And God came unto Abimelech in a dreame by night and he said to him Behold thou art a dead man for the woman which thou hast taken for she is maried to an husband And Abimelech had not come-neere unto her and he said Lord wilt thou slay also a just nation Said not hee unto me she is my sister and shee even shee also said he is my brother in the perfection of my heart and in innocency of my hands have I done this And God said unto him in a dreame I also doe know that in the perfection of thy hart thou hast done this and I also withheld thee from sinning against mee therefore I gave thee not to touch her And now restore thou the wife of the man for he is a Prophet and hee shall pray for thee and live thou and if thou restore her not know thou that dying thou shalt dye thou and all that are thine And Abimelech rose-early in the morning and called all his servants spake all these words in their eares and the men were sore afraid And Abimelech called Abraham said to him what hast thou done unto us and what have I sinned against thee that thou hast brought on mee and on my kingdome a great sinne Thou hast done unto mee deeds that should not bee done And Abimelech said unto Abraham what sawest thou that thou hast done this thing And Abraham sayd because I sayd Surely there is no foare of God in this place and they will kill me for my wives sake And yet truly shee is my sister the daughter of my father but not the daughter of my mother and she became my wife And it was when they even God caused me to wander from my fathers house then I said unto her this is thy kindnesse which thou shalt doe unto me at every place whither wee shall come say thou of mee hee is my brother And Abimelech tooke sheepe and oxen and men servants and women servants and gave unto Abraham and restored to him Sarah his wife And Abimelech said Behold my land is before thee dwell thou in that which is good in thine eyes And unto Sarah hee said Behold I have given a thousand shekels of silver to thy brother behold he is to thee a covering of the eyes unto all which are with thee and all that thou maist be rebuked And Abraham prayed unto God and God healed Abimelech and his wife and his women-servants and they bare children For Iehovah had closing closed-up every wombs in the house of Abimelech because of Sarah Abrahams wife Annotations I Ourneyed or removed to weet from the okes of Mamre Gen. 18. 1. country or land of the south that is the south part of the land of Canaan see Gen. 12. 9. Kadesh see Gen. 16. 14. 7. Gerar a country of
the Philistines in the southern parts of the Land of Canaan Gen. 10. 19. Hither Isaak came afterward to so journe for famine Gen. 26. 1. Vers. 2. of Sarah the Hebrew el which properly signifieth unto is used for of or concerning and is so translated by the Greeke here and Ier. 27. 19. and so the Greeke pros in like manner Heb. 1. 7. and 4. 13. Or if we reade it unto Sarah the meaning is that together with her both he and she said it as after in vers 5. is manifested See the like done before in Gen. 12. 11. 12. 13. Vers. 2. Abimelech by interpretation Father-King a common title of the Kings of Palestina as Phar 〈…〉 was of the Kings of Aegypt see Gen. 26. 1. Psal 34. 1. For Kings should beo Fathers to their countries so rulers are casled fathers 2 King 5. 13. Iob 〈◊〉 16. and 1 Sam. 1â— 15. where your fathers is translated in Greeke your King see Gen. 4. 20. Vers. 3 God came the Chaldee saith word came from the face of God This serteth forth Gods care for his he suffered â—o man to doe them wrong but reproved Kings for then sakes Psal. 165. 14. a dream which is 〈◊〉 〈◊〉 â—on that the mind of man conce 〈…〉 〈◊〉 isle 〈◊〉 〈◊〉 natural arising from the 〈◊〉 〈◊〉 of the body or affections of the mind are many and have their vanities and deceits Eccles. 5. 7. Esay 29. 7. 8. But dreames supernaturall sent of God as here or by his Angels as Mat. 2. 13. are to bee regarded for God by them signifieth what he would or what men should doe Gen. 41. 25. Iob 33. 14. 15. 16. c. Dreames also are sometimes by the lying spirit of Satan which are not to bee beleeved or regarded Zach. 10. 2. Deut. 13. 1. 2. 3. See also Gen. 37. 5. a dead man that is shalt surely dye But under such threats conditions often are implyed as here if thou deliver not the woman See Ezek. 33. 14. 15. Vers. 4. come-neere that is lyen with her being stayed by sicknesse as it seemeth by verse 17. the Greeke saith touched her not the Hebrew also in verse 6. So Paul useth the phrase of touching a woman 1 Cor. 7. 1. and Solomon Prov. 6. 29. just nation fearing as it seemeth wrath upon his people also vers 9. as often commeth to passe for the Princes sinnes So for Davids sinne a plague came on his people 1 Chron. 21. 14. 17. Or hee calleth his family a nation which was now visited of God vers 17. 18. Vers. 5. perfection or integrity simplicy sincerity The Chaldee interprets it truth the Greeke a pure heart It is opposed to hypocrisie innocence of my hands or cleannesse of my palmes the palmes of the hands are named as wherein filthinesse might be hidden so purging himselfe even from secret crime Vers. 6. with-held the Greeke translateth spared thee It seemeth Gods chastisement restiained him vers 17. and so hee was not able to doe the evill which otherwise naturally hee could and was proneunto from sinning the Greeke saith that thou shouldst not sinne As God for Abrahams sake with held Abimelech from the fact so respecting the integrity of the Kings hearr hee kept him also from the sinne gave thee not that is let or suffered thee not as the Greeke translateth Giving is often used for suffering as Gen. 31. 7. Exod. 3. 19. Psal. 16. 10. but it is more then bare sufferance as implying an action also on Gods part who giveth meanes to stay from evill or sendeth delusions when so it pleaseth him as 2 Thess. 2. 7. Vers. 7. a Prophet therefore doe him no harme Psal. 105. 15. A Prophet in Hebrew Nabi in Greek Prophetes from which we have the word Prophet so named of speaking interpreting or uttering words and oracles that come from God Deut. 18. 15. 16. 18. as of seeing or receiving them by visions such were named Seers 1 Sam. 9. 9. So Moses interpreter is called his Prophet Exod. 7. 1. and all interpreters of the Scriptures 1 Cor. 14. 29. In speciall a Prophet was one indued with the Spirit of God and could foretell things to come Deut. 18. 22. Psalm 74. 9. Ier. 29. 15. Such are called holy men of God which spake as they were moved by the holy Ghost 2 Pet. 1. 20. The Hebrew Doctors say It is one of the foundations of the Law to know that God maketh the sonnes of men to prophesie and prophesie resideth not but in a man that is great in wisedome mighty in his vertuous qualities so that his affections overcome him not in any worldly thing but by his knowledge he overcommeth his affections continually and he is a man expert in knowledge and of a very large vnderstanding c. On such a man the holy spirit commeth downe and when the spirit resteth upon him his soule is associated unto the Angels and he is changed to another man and perceiveth in his owne knowledge that hee is not so as he was but that hee is advanced above the degrees of other wise men even as it is said of Saul in 1 Sam. 10. 6. and thou shalt prophesie with them and shalt be turned into another man Maimony in Iesudei hatorah ch 7. S. 1. shall pray This was a speciall worke of the Prophets to pray for the people Ier. 14. 11. and 15. 1. whereupon it is said If they bee Prophets and if the word of the Lord be with them let them intreat the Lord c. Ier. 27. 18. Praying or interpellation hath the first signification of judging and so meaneth the presenting of the person and cause of any unto God as the judge and the judging of ones selfe live thou that is thou shalt live but it is a powerfull manner of speech wherupon God is said to command his mercy and the salvation and blessing of his people Psal. 42. 9. and 44. 5. and 133. 3. The like is often used as Amos 5. 4. seeke me and live that is yee shall live and dwell for ever Psal. 37. 27. dying that is shalt surely die see Gen. 2. 17. Vers. 9. that should not the Chaldee translateth that are not meet to be done the Greeke saith which none should doe Vers. 11. Surely or Onely The Greeke translateth Lest there be not the feare of God so making it an unperfect speech implying doubt as in Mat. 25. 9. By the feare of the Lord men depart from evill Prov. 16. 6. Vers. 12. of my father The Iewes opinion from hence is that Sarah was the same that Iseah mentioned in Gen. 11. 29. and had two names and that she being the grandchild of Thara by another woman then Abrahams mother is so spoken of here became Hebr. was to me for a wife Vers. 13. they euen God Aelohim the name of God in forme plurall is usually joyned with a word singular as hee created Gen. 1. 1. here and in some few other places it is coupled with a word plurall â—no without
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
Gen. 20. 16. V. 16. currant or passing to and so allowed of Merchants as the Greek turneth it which the Chaldee amplifieth thus that was taken for merchandise in every Countrey Vers. 17. was made sure the Hebrew is stood up that is was made stable sure and confirmed as the Greek translateth it in the last verse of this chapter And this purchase thus assured to Abraham was a propheticall signe that his posterity should have the inheritance of that land even as Ieremies buying of his uncles field before witnesses was a signe of the Iewes returne into the possession of this land Ier. 32. 7. 9. 10. 15. 43. 44. Vers. 19. in the cave or deâ— thus carefully bought and described where it lay for a monument to posterity In this cave also Abraham himselfe was buried with his wife at his death Gen. 25. 9. Likewise Isaak his sonne with Rebekah his wife and Iaakob with Leah his wife Gen. 49. 31. and 50. 13. The Patriarchs hereby testifying their faith in the promises of God for the inheritance of this land and of life eternall figured hereby as before is observed on v. 4. Herewith may bee compared the purchase of the potters field bought with the price of Christs blood to bury strangers in Mat. 27. CHAP. XXIV 1 Abraham sweareth his servant to take a wife for Isaak not of the Canaanites but of his own kinred 8 The conditions of the oath 10 The servants journey 12 his prayer 14 his signe 15 Rebekah meeteth him 18 fulfilleth his signe 22 receiveth jewels 23 sheweth her kinred 25 and inviteth him home 26 The servant blesseth God 28 Laban entertaineth him 34 The servant sheweth his message and what had befalne him by the way 50 Laban and Bethuel acknowledge Gods worke and grant Rebekah for a wife unto Isaak 58 Rebekah also consenteth to goe 62 Isaak walking out to meditate in the field meeteth her 67 She is brought into Sarahs tent and becommeth Isaaks beloved wife ANd Abraham was old was come into dayes and Iehovah had blessed Abraham in all things And Abraham said unto his servant the eldest of his house that ruled over all that he had put I pray thee thy hand under my thigh And I will make thee swear by Iehovah God of the heavens and God of the earth that thou shalt not take a wife unto my son of the daughters of the Canaanite among whom I dwell But thou shalt goe unto my land and unto my kinred and shalt take a wife unto my son Isaak And the servant said unto him If so be the woman will not be willing to goe after me unto this land shal I returning return thy son unto the land from whence thou camest-out And Abraham said unto him Beware thou least thou returne my son thither Iehovah God of the heavens which tooke mee from my fathers house and from the land of my kinred and which spake unto me and which sware unto mee saying unto thy seed will I give this land he will send his Angell before thee and thou shalt take a wife unto my son from thence And if the woman will not be willing to go after thee then shalt thou be cleare from this my oath only thou shalt not returne my son thither And the servant put his hand under the thigh of Abraham his lord and sware to him concerning this matter And the servant tooke ten camels of the camels of his lord went and all the goods of his lord in his hand and he arose went to Mesopotamia unto the city of Nachor And hee made the camels to kneele downe without the Citie by a well of water at the time of the evening at the time that women which draw water goe forth And he said Iehovah God of my lord Abraham I pray thee bring it-to-passe before mee this day and doe mercy unto my lord Abraham Behold I stand by the well of water and the daughters of the men of the citie come-out to draw water And let it be that the damsel to whom I shall say bow downe I pray thee thy pitcher and let me drinke and shee shall say drinke thou and I will give thy camels drinke also be the same thou hast evidently-appointed for thy servant Isaak and therby shall I know that thou hast done mercy unto my lord And it was before he had made an end of speaking that behold Rebekah came-out who was born to Bethuel son of Milcah the wife of Nachor Abrahams brother and her pitcher upon her shoulder And the damsell was of a very good countenance a virgin neither had any-man knowne her and shee went down to the well and filled her pitcher and came-up And the seruant ran to meet her and he said let me drinke I pray thee a little water out of thy pitcher And she said drinke my lord and she hasted and let down her pitcher upon her hand and gave him drinke And she made-an-end of giving him drinke and said I will draw for thy camels also untill they have made-an-end of drinking And she hasted and emptied her pitcher into the trough and ran againe unto the well to draw and drew for all his camels And the man wondring at her held his peace to know whether Iehovah had prospered his way or not And it was when the camels had made-an-end of drinking that the man tooke an earering of gold half a shekel was the weight therof two bracelets for her hands ten shekels of gold was the weight of them And he said whose daughter art thou tel me I pray thee is there in thy fathers house place for us to lodge And she said unto him I am the daughter of Bethuel the son of Milcah whom she bare unto Nachor And she said unto him with us is both straw and provender enough place also to lodge And the man bended-down-the-head and bowed-himselfe unto Iehovah And hee said Blessed be Iehovah God of my lord Abraham who hath not left off his mercy and his truth from with my lord I being in the way Iehovah led me to the house of the brethren of my lord And the damsell ran and told her mothers house according to these words And Rebekah had a brother and his name was Laban and Laban ranne unto the man without unto the well And it was when he saw the earering and the bracelets upon his sisters hands and when hee heard the words of Rebekah his sister saying thus spake the man unto mee that hee came unto the man and behold hee was standing by the camels at the well And hee sayd Come in thou the blessed of Iehovah wherefore standest thou without and I have prepared the house and place for the camels And the man came into the house and hee ungirded the camels and he gave straw and provender for the camels and water to wash his feet and the feet of the men that were with him And there was set meat before him to eat and he said I
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 frō 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 whē 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
his getting which hee had gathered in Padan Aram for to come unto Isaak his father in the land of Canaan And Laban was gone to sheare his sheepe and Rachel had stollen the Teraphims that were her fathers And Iakob stale from the heart of Laban the Syrian in that he told him not that he fled And he fled himselfe and all that he had and he rose up and passed over the river and set his face toward mount Gilead And it it was told Laban in the third day that Iakob was fled And hee tooke his brethren with him and followed after him seven dayes way and overtooke him in mount Gilead And God came to Laban the Syrian in a dreame by night and he said unto him Take thou heed lest thou speake with Iakob from good to bad And Laban overtooke Iakok and Iakob had pitched his tent in the mount and Laban pitched with his brethren in mount Gilead And Laban said to Iakob what hast thou done that thou hast stollen-away from my heart and hast led-away my daughters as captives with the sword Wherefore didst thou flee secretly and steale-away from me and didst not tell me that I might have sent thee away with mirth and with songs with timbrell and with harpe And hast not suffred me to kisse my sonnes and my daughters now thou hast done-foolishly in so doing It is in the power of my hand to doe you evill but the God of your father said unto mee yesternight saying Take thou heed that thou speake not with Iakob from good to bad And now going thou wouldest be gone because longing thou longedst after thy fathers house wherefore hast thou stollen my gods And Iakob answered and said to Laban because I feared for I said lest thou take-byforce thy daughters from me With whom thou shalt find thy gods let him not live before our brethren discerne thou what is thine with mee and take it to thee and Iakob knew not that Rachel had stollen them And Laban entred into the tent of Iakob and into the tent of Leah and into the tent of the two handmaids and hee found them not and he went out from the tent of Leah and entred into the tent of Rachel And Rachel had taken the Teraphims and put them in the camels furniture and sate upon them and Laban felt all the tent and found them not And she said to her father Let it not be displeasing in the eyes of my Lord that I cannot rise-up before thee for the custome of women is upon me and he searched and found not the Teraphims And Iakob was wroth and chode with Laban and Iakob answered and said to Laban what is my trespasse what is my sinne that thou hast hotlypursued after me Whereas thou hast felt all my stuffe what hast thou found of all the stuffe of my house set it here before my brethren and thy brethren and let them debate betweene us two This twenty yeeres have I been with thee thy ewes and thy shee-goats have not cast-their-young and the rammes of thy flocke I have not eaten The torne I brought not unto thee I made-itgood of my hand didst thou require it the stollen by day or stollen by night I was in the day the heat did consume me and the frost in the night and my sleepe fled from mine eyes This was my twenty yeere in thy house I have served thee fourteen yeres for thy two daughters and sixe yeeres for thy cattell and thou hast changed my wages ten times Except the God of my father the God of Abraham the Feare of Isaak had beene with me surely now thou hadst sent me away empty my affliction and the labour of my hands God hath seene and rebuked thee yesternight And Laban answered and said unto Iakob These daughters are my daughters and these sonnes my sons and these cattell my cattell and all that thou seest it belongs to me and to my daughters what shall I doe to these this day or to their sonnes which they have borne Now therfore come let us strike a covenant I thou and let it be for a witnesse betweene me and thee And Iakob tooke a stone and set it up for a pillar And Iakob said to his brethren Gather stones and they tooke stones and made an heape and they did eate there upon the heape And Laban called it Iegar-sahadutha and Iakob called it Gal-eed And Laban said This heap is a witnesse between me and thee this day therefore hee called the name of it Gal-eed And Mizpah for he said Iehovah watch betweene mee and thee when we shall be hid each man from his neighbour If thou shalt afflict my daughters and if thou shalt take wives besides my daughters no man is with us see God is witnesse betweene me and thee And Laban said to Iakob Behold this heape and behold this pillar which I have cast between me and thee This heap be witnesse and the pillar be witnesse that I will not passe over this heape unto thee and that thou shalt not passe over this heape and this pillar unto me for evill The God of Abraham and the God of Nachor they judge between us the God of their father and Iakob sware by the Feare of his father Isaak And Iakob slew a slaughter of beasts in the mount and called his brethren to eat bread and they did eate bread and taried all night in the mount And Laban rose early in the morning and kissed his sonnes and his daughters and bles sed them and Laban went and returned unto his place Annotations HE that is as the Greek expresseth Iakob heard made all this glory that is as the Chaldee expoundeth it get all these riches for thereupon glory ariseth as riches and glory are joynâ—d together in Prov. 3. 16. and 8. 18. Eccles. 6. 2. Glory or honour hath the name of weightinesse as Paul mentioneth the weight of glory 2 Cor. 4. 17. and Abraham was said to be weighty when he was rich Gen. 13. 2. And in Esay 61. 6. glory is in Greek translated riches Vers. 2. face or countenance wherein favour or displeasure is easily discerned the Chaldee saith the looke of his face as in former dayes or as in time past the Hebrew phrase is as yesterday and the day before which two dayes past are used for all times before even as today is for the time present Psal. 95. 7. and to morrow for all time to come Gen. 30 33. So after here in vers 5. Exod. 4. 10. and 5 7. 14. and often in the Scripture Vers. 3. of thy fathers the land of Canaan given by promise to Abraham and to Isaak Gen. 13. 15. and 26. 3. be with thee that is doe thee good Gen. 32. 9. the Chaldee translateth my word shall be for thy helpe See Gen. 28. 15. Vers. 4. unto his flocke the Greeke expounds it where the flockes were Vers. 5. with me to bid me depart vers 13. or as the Chaldee explaineth it his word
his flocke being 3. daies journey from Iakobs Gen. 30. 36. Vers. 23. brethren that is kinsfolke see Gen. 13. 8. way that is journey so Gen. 30. 36. Laban pursueth Iakob gone out from his servitude so Pharaoh pursueth his children for the like cause Exod. 14. 5. 6. 9. Vers. 24. God came The Chaldee saith word came from the face of God Compare Gen. 20. 3. Take thou heed or Keepe thy selfe as the Greeke translateth It was a rebuke unto Laban verse 42. from good to bad the Greeke saith onely that thou speake not bad words The Hebrew phrase seemeth to meane either good or bad as in the like Gen. 14. 23. and also in this very phrase 2 Sam. 13. 22. And to speake neither good nor bad is meant respectiuely to that end for which Laban pursued him as to cary Iakob backe againe into his servitude So after in verse 29. This was the Lords hooke in Labans nostrils to cary him backe the same way he came as in verse 55. Esa. 37. 29. Vers. 26. from my heart secretly and unawares to me the Chaldee saith concealed it from me as verse 20. captiues or prisoners But they went voluntary verse 16. and belonged to Iakob rather then to Laban Gen. 2. 24. Vers. 27. secretly flee Hebr. keepe thee secret in fleeing from me this openeth the former speech of stealing away from his heart The Chaldee here againe translateth didst conceale it from me timbrel or tabret in Hebr. named Toph of the sound which it maketh when it is beaten on with the hand It was an instrument of joy Esa. 24. 8. used by Iakobs daughters when they went out of the Egyptians service Exod. 15. 20. which Laban here speaketh of though it may be hee meant no such thing Vers. 28. to kisse and so to bid farewell For kissing was used both at the meeting and at the parting of friends Ex. 4. 27. Gen. 29. 21. 31. 55. Ruth 1. 14. Vers. 29. It is or It was but the Greeke translateth it of the time present And now my hand is able A vaine boast like Pilates Ioh. 19. 10. 11. Verse 30. going c. that is thou wouldst needes be gone longing that is thou greatly longedst or desiredst my gods that is Teraphims vers 19. images by which he worshipped God For so figuratively the Scripture useth to call those things Gods which represent God and his presence unto men as Exod. 32. 4. 1 King 12. 28. And the word Gods is spoken of one image Exod. 32. 8. and is the same that God Neh. 9. 18. So Teraphim though a word of the plurall number yet is used also for one Image 1 Sam. 19. 13. 16. The Chaldee here translateth it my Feare that is my God whom I feare as in verse 53. This complaint of Laban that his Gods were stollen sheweth the vanity of such Idolatry Ier. 10. 5. 11. 15. Iudg. 6. 31. and 18. 24. So God also did execution upon the gods of Egypt when Iakobs sons departed thence Numb 33. 4. Exod. 12. 12. and threatneth the like after Ier. 43. 12. 13. Esa. 19. 1. Vers. 32. not liue a severe judgement uttered unawares for he knew not that Rachel had stollen them yet the Hebrew Doctors note that Iakob said whosoeuer hath stollen the Teraphims he shall die before his time and that which commeth out of the mouth of a just man is us if it came out of the mouth of an Angell and Rachel travelled in childbirth and dyed Gen. 35. 16. 18. Pirkei R. Eliez ch 36. Vers. 34. furniture or saddle the Greeke word also meaneth such stuffe as the Camell was loden with felt that is searched So vers 37. Vers. 35. displeasing or wrathfull grieuous see Gen. 4. 5. The Greeke translateth take it not ill or grieuously my Lord so in words shee honoured her father as Sarah with like title did her husband see Gen. 18. 12. rise up to doe thee honour in gesture as Lev. 19. 32. custome Hebr. way of women meaning her naturall disease such as women used to be put apart for Lev. 15. 19. Vers. 36. trespasse or disloyal-iniquity the Greek translateth it injurie or unrighteous-deed and it is in degree greater then sinns as Iob 34. 37. he addeth trespasse to his sinne Vers. 37. debate or dispute argue and discusse the thing and consequently judge and lay the blame where it is due Vers. 38. not eaten as is the manner of evill shepheards Ezek. 34. 2. 3. c. Vers. 39. The torne to weet with wilde beasts as the Greeke explaineth it I made it good or I payed for it as the Greeke translateth The Hebrew word signifieth to expiate or satisfie as-for-sin as if he should say I put away the sinne by satisfaction so spoken because Laban imputed it to Iakob for a fault though indeed it was not thou require which he could not doe without injurie for Gods law sheweth that that which is torne of beasts should not be made good by him that kept it Exod. 22. 10. 13. Vers. 40. consume or eat The Greeke translateth burnt with heat fled The Greeke saith departed Care of his flocke kept his eyes that they could not sleepe The dutie of good shepheards is hereby signified Luke 2. 8. Hebr. 13. 17. the contrary is in the evill Esa. 56. 10. This relation setteth forth Iakobs miserie while he dwelt in Syria and kept sheepe not onely once noted by the Prophet Hos. 12. 12. but continually remembred unto God by Iakobs children who bringing their first fruits did every one confesse A Syrian ready to perish was my father Deut. 26. 5. Vers. 42. the Feare or Dread that is the GOD whom Isaak feared as also after in verse 53. So the Chaldee expresseth it he whom Isaak feared So Iakob himselfe explaineth it Gen. 32. 9. and in Psal. 76. 12. God is absolutely called the Feare as unto whom all feare and dread is due Esa. 8. 12. 13. with me or for me and on my side see the like speech in Psal. 124. 1. 2. c. hands Hebr. palmes a part being put for the whole Though hereby secret and unknowne labour may bee implyed thee This word the Greeke also addeth the sense requiring it The holy Ghost often supplieth the want of such words as I beleeved not the words 1 King 10. 7. that is their words 2 Chron. 9. 6. And to provoke 2 King 21. 6. that is to provoke him 2 Chron. 33. 6. So the heele Psal. 41. 10. is translated his heele Ioh. 13. 18. And by the Evangelists into the garner Mat. 3. 12. that is into his garner Luke 8. 17. and sundry the like See before Gen. 2. 19. Vers. 43. and to my daughters that is and as for my daughters what shall I doe to them The pawses in the Hebrew yeeld this sense but the Greeke referreth it to the former it is mine and my daughters Vers. 44. therefore Hebr. and now which the Greek also translateth Now therefore The Hebrew sometime useth one of
her selfe that she might not be knowne The Greeke and Chaldee understand it of trimming and adorning the opening or doore of Enaim as being the name of a place so the Greeke translateth the gates of Ainan Enaim signifieth eyes or fountaines and the doore or opening of the eyes may be understood an open place to be viewed or place of two wayes After it is called onely Enaim verse 21. Such open places harlots used Ezek. 16. 25. Ier. 3. 2. Vers. 16. Grant or Give me leave as the Greeke saith Suffer me or Come on now let me c. An example of inordinate lust in this Patriarch so lightly to be affected unto a stranger and esteemed harlot But God hereby would shew how the Iewes so named of this Iudas have nothing whereof to rejoyce in the flesh more then other nations but onely in Christ his holy seed if they would receive him who came to save sinners 1 Tim. 1. 15. Vers. 17. a pledge or pawne earnest in Hebrew Erabon whence the Greeke Arrhaebon is borrowed By this meanes she provided for her security against the danger which after followed verse 24. 25. Yet she caried her selfe herein after the manner of Harlots Fzek. 16. 33. Vers. 18. signet or seale the Greeke translateth it ring on the finger Men did weare such for honour Luk. 15. 22. Ier. 22. 24. bracelet or riband or handkerchiefe Vers. 21. her place that is the place where shee was So the prayer of this place that is made in this place 2 Chron. 6. 40. the whore the word here used in Hebrew Kedesah commeth from Kadas which commonly signifieth holinesse and the man thus prostitute unto filthinesse is called Kades usually Englished a Sodomite 1 King 14. 24. This name is thought to bee given by a contrary meaning to common whores who are most unholy and unchast But it may bee such abomination was committed among the Canaanites under a pretext of religion and holinesse For in the apostasie of Israel houses of such uncleane persons were in the house of the Lord 2. King 23. 7. and they sacrificed with such whores Hos. 4. 14. An expresse law was given to Israel that there should bee no such Sodomite or Sodomitesse among them nor their hire brought into Gods house for any vow Deut. 23. 17. 18. become in contempt or to be contempt be laughed to scorne for being thus deceived by a whore Among the heathens this sin was infamous Vers. 24. be burnt by Gods law after given to defile a betrothed woman which here was Thamars case with Selah was death by stoning them Deut. 22. 23. 24. and a Priests daughter if she plaid the harlot was to be burnt with fire Levit. 21. 9. These lawes it seemeth were executed before and after even among the heathens so the King of Babylon rosted two Iewes in the fire for committing adulterie Ier. 29. 22. 23. Here Iudas in judging another condemned himselfe Rom. 2. 1. so David in like case 2 Sam. 12. 5. 7. Vers. 26. know her that is lye with her see Gen. 4. 1. By this free confession according to Iudahs name which signifieth a Confessor and abstaining from further evill with her appeareth the true repentance of the Patriarch And though hee was now in all likelihood not above thirty yeares of age yet find we no mention of any children that euer he had more but these two of Thamar and Selah his son before from w ch three onely the families of Iudah are reckoned Gē 46. 12. Num. 26. 19. 22. 1 Chr. 2. 3. 4. Either he maried not after this time or God blessed him not with any more seed Vers. 28. gave out that is put forth the Greeke translateth the one brought forth the hand This sheweth the birth to be most hard and dangerous not according to the course of nature God so chastening the sinne of Thamar with her father See the like also in Iakobs birth Gen. 25. 26. is come out the Greeke translateth shall come out as comforting the woman in the extremity of her travell Vers. 29. Hast thou broken forth or hast thou madea-breach upon thee that is the breach is thine thou hast made it and shalt cary the name of it upon thee The Greeke translateth Why is the partition divided for thee The Chaldee How great strength hath beene in thee that thou mightst prevaile This strange perillous childbirth may be compared with that of Iakob and Esau Gen. 25. 22. 26. who strove for the first birth-right in the wombe as these also did at the birth Pharez Hebrew Perets that is by interpretation Breach so named upon this fact of his at the birth He violently tooke the dignity of the first birth-right from his brother is set before him in the genealogie Numb 26. 20. 1 Chron. 2. 4. 5. and became father of Christ after the flesh Matth. 1. 3. Zarah Hebrew Zerach which signifieth Risen or sprung up as the Sun is said to rise because he should first have risen that is have beene borne but for the breach which his brother made The Hebrew Doctors say that Zarah had his name of the Sun and Pharez had his name of the Moone which sometime is broken as in peeces sometimes is full And that in Pharez the strength of Davids house was portended and therefore from him proceedeth the kingdome of the house of David R. Menachem on Gen. 38. In the birth of these two brethren the estate of the two Churches of Iewes and Gentiles may as in a figure bee considered The Iew as the elder drawing backe the hand through unbeliefe Rom. 10. 3. 21. The Gentiles as by violence getting the heavenly birth-right Math 11. 12. Luk. 15. 11. 32. Act. 13. 46. 48. and when the Gentiles are fully borne then shall the Iewes that had the signe of the first birthright on their hand come forth againe Rom. 11. 11. 25. 26. CHAP. XXXIX 1 Ioseph being sold into Egypt is there advanced in Potiphars house 5 The Lord blesseth the house for Iosephs sake 7 His Mistresse tempteth him to lye with her but he refuseth and shunneth her 15 She complaineth of Ioseph to the men of her house 17 and fasly accuseth him to her husband 19 who in anger casteth him into prison 33 but God is with him there ANd Ioseph was brought-downe to Egypt and Potiphar an Eunuch of Pharaoh the Provost Marshall an Egyptian man bought him of the hand of the Ismaelites which had brought him down thither And Iehovah was with Ioseph and hee was a prosperous man and hee was in the house of his Lord the Egyptian And his lord saw that Iehovah was with him and all that he did Iehovah made it prosper in his hand And Ioseph found grace in his eyes and ministred to him and hee made him over-seer over his house and all that he had hee gave into his hand And it was from the time that hee had made him over-seer in his house and over all that he had that Iehovah
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 〈…〉 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 oâ—to 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Theâ—lotio 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
you from other peoples A man must not apparell himselfe with the apparell that is peculiar unto them nor let the locks of his head grow like the lockes of their heads nor shave off the sides and leave the haire in the midst as they doe c. nor build places as they build temples for idolatrie c. Maimony treat of Idolatrie ch 11. sect 1. Vers. 4. my statutes that is mine onely as him thou shalt serve Deut. 6. 13. is expounded by our Saviour him onely thou shalt serve Matt. 4. 10. It meaneth also all my statutes Deutero 12. 32. and so The words of this law Deut. 27. 26. is explained by the Apostle all things which are written in the booke of the law Ga. 3. 10. therfore in the next verse here the Greeke version addeth And ye shall keepe all my statutes Of this it is said Iehovah who brought you up out of the land of Egypt with great power and a stretched out arme him shall ye feare and him shall yee worship and to him shall yee doe sacrifice and the Statutes and the jugdements and the Law and commandement which he wrote for you yee shall observe to doe for evermore and yee shall not feare other Gods and the Covenant which I have made with you yee shall not forget c. 2 King 17. 36. 38. By this therefore God forbiddeth them all mens inventions Eccles. 7. 29. the works of their owne hands Ier. 25. 6. and the statutes of the Kings of Israel which they after made without the commandement of the Lord. 2 King 17. 8. Mat. 6. 16. Vers. 5. shall live by them or in them that is shal have eternall life of God for doing them and so the Chaldee paraphraseth hee shall live by them to life eternall and as Solomon Iarchi saith in the world that is to come This and the like promises elsewhere as in Ezek. 20. 13. are legall and differ from the promises of the Gospell as the Apostle observeth saying The just shall live by faith and the Law is not of faith but the man that doth them shall live by them Gal. 3. 11. 12. and againe For Moses describeth the justice which is of the Law that the man which doth them shall live by them alledging the very words of this text according to the Greeke version but the justice which is of faith speaketh on this wise Say not in thine heart who shall goe up to heaven c. That if thou shalt confesse with thy mouth that Iesus is the LORD and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Rom. 10. 5. 9. Vers. 6. None of you Heb. Man man yee shall not approach that is not any man To approach or come neere is used for carnall copulation as in Gen. 20. 4. Abimelech had not come neere unto her So in Ezek. 18. 6. and Esa. 8. 3. I approached unto the Prophetesse and she conceived c. Moreover from this word approach the Hebrewes comparing herewith the 30. v. doe say Who so commeth to any of these nakednesses the unlawfull copulations following either by way of copulation or that imbraceth or kisseth by way of lust any of his kinne is to be beaten by the Law For the meaning is yee shall not approach unto the things which may bring you unto the uncovering of their nakednesse And it is unlawfull for a man to make signes with hand foot or eye as Prov. 6. 13. to any of these or to sport with her or to gaze on her beautie c. Maimony in Issure biah chap. 21. sect 1. 2. neere-kin The Hebrew Sheer signifieth flesh Psal. 73. 26. Prov. 5. 11. and 11. 17. And as Basar flesh is sometime used for kindred Gen. 29. 14. so is Sheer in this case of mariage and copulation and so by the Chaldee and Greeke it is translated neere and neere-of kinne nakednesse that is the secrets or shamefull part of the body whereof since sinne came on mankinde we are most ashamed therfore the Greeke translateth it shame or uncomelinesse which also the holy Ghost alloweth in Rev. 16. 15. and in Rev. 3. 18. it is called the shame of nakednesse To uncover nakednesse here meaneth carnall copulation and incest not onely out of maried estate but also unlawfull and incestuous mariages The Hebrewes say Whatsoever copulation is forbidden in the Law for which one is guilty of cutting off and which are spoken of in Levit. 18. they are called Nakednesses and every one of them is called incest or nakednesse as with mother or sister or daughter and the like Maimony treat of Wives chap. 1. sect 5. Vers. 7. of thy father and the nakednesse of thy mother This is one fact but a double sinne for by uncovering the fathers nakednesse is meant the lying with his wife as Levit. 20. 11. and as after in verse 8. and in verse 14. the uncovering of the uncles nakednesse is expounded the approaching unto his wife The Hebrewes say Hee that lieth with his mother and shee his fathers wife is double guility whether it bee while his father is living or after his death once for that she is his mother and againe for that she is his fathers wife Maimony in Issureibiah chap. 2. sect 2. It may also be thus spoken to imply the woman with her father as the man with his mother and so Ionathan in his Targum here paraphraseth The woman shall not lye with her father and the man shall not ly with his mother V. 8. thy fathers wife though shee be not thine owne mother but mother in law This was Reubens sinne who lay with Bilhah his fathers concubine Gen. 35. 22. It was a sinne infamous among the heathens 1 Cor. 5. 1. The Hebrew canons say A mans fathers wife and his sonnes wife and his brothers wife and his fathers brothers wife these foure are a nakednesse unto him that is unlawfull for him for ever whether they be of the betrothed or of the maried be they divorsed or not divorsed bee their husbands alive or dead except it bee his brothers wife who hath left no childe at his death Deut. 25. 5. And if he lye with any one of them whiles her husband is alive he is double guilty in respect that she is of his neere kinne and againe for that she is another mans wife Maimony in â—ssureibiah chap. 2. sect 1. it is thy fathers nakednesse that is it belongeth to him onely to uncover the same Vers. 9. whether she be borne at home c. Hebr. of the birth or kindred of the house or home or of the birth abroad which the Chaldee expoundeth thus which is begotten by the father of an other woman or of thy mother by an other man The Hebrew canons further explaine it thus whether shee be his sister by his father or by his mother either in maried estate or by fornication as if his mother or his father have committed whordome with others
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 â—onathan 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 â—e 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 Issure◠〈◊〉 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 â—ssâ—reâ—biah 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 Issâ—reâ—biah chap. 2. sect 9. to vexe her or vexing her or for an adversarie as Peninâ—ah 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 〈◊〉 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 〈…〉 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 essâ—sion 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 copâ—lations 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.
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 〈◊〉 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 ignoraÌ„tly they must bring a sin-offring c. Thalmad Bab. in Châ—â— it huâ—â— 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
that boweth downe or that sacrificeth and such like So hee speaketh of him that hath a Familiar spirit and not of the Wizard who is in the same estate Lev. 20. 6. Of these forementioned some are to dye by the hand of the magistrate some are to be beaten but not put to death as elsewhere is observed defile my Sanctuary that is the Tabernacle Exod. 25. 8. or Temple which was defiled when God was sacrificed unto other where or by other wayes then he commanded Levit. 17. 4. 5. or when they sacrificed to idols and yet would come into the Sanctuarie to serve God also whereas the Temple of God hath no agreement with Idols 2 Cor. 6. 16. And thus the Prophet reproveth them for that they burned incense to Baal and walked after other gods and yet came and stood before him in the house whereupon his name was called Ier. 7. 9. 10. and to prophane that is as the Greek explaineth it and that he might prophane Of prophaning Gods name see Levit. 18. 21. Vers. 4. the people of the land which the Chaldee expoundeth the people of the house of Israel and so the Greeke saith the homeborne of the land hiding shall hide that is shall any waies hide the Greeke explaineth it with winking shall winke at that is neglect or not regard no punish That word Paul useth in Act. 17. 30. the times of this ignorance God wincked at Vers. 5. my face the Chaldee expoundeth it mine anger and so face often signifieth Psal. 21. 10. and 34. 17. Lam. 4. 16. See the notes on Gen. 32. 20. his familie in Greeke his kinred and so the word familie signifieth in Gen. 24. 38. the Chaldee translateth it his helpers that is such as tooke part with him as the next words doe declare that goe a whoring after him that is commit idolatrie as the Chaldec explaineth it that erre so in verse 6. the Greeke translateth all that consent unto him This judgment God executed upon the Iewes for this idolatrie and their other sins as he signified by his Prophet that he would give their city Ierusalem into the hand of the Chaldeans who should set fire upon it and burne it with the houses upon whose roofes they had burnt incense unto Baal c. Because they their Kings their Princes their Priests and their Prophets and the men of Iudah and the inhabitants of Ierusalem had set their abhominations in the house which was called by his Name to defile it and built the high places of Baal to cause their sonnes and their daughters to passe through the fire unto Molech c. therefore it should be delivered into the hand of the King of Babylon by the sword and by the famine and by the pestilence Ier. 32. 28. 29. 32. 34. 35. 36. Vers. 6. the soule that is as the Chaldee expoundeth the man that turneth unto or looketh after in Greeke followeth meaning that consulteth with them as Deut. 18. 11. familiar spirits Targum Ionathan expoundeth it them that aske of familiar spirits Of these and the wizards following whom the Greeke calleth Inchanters see the annotations on Leviticus 19. 31. and Deuteronomie 18. 11. set my face Hebr. give my face in Chaldee give mine anger against that man and destroy him This judgment was executed upon K. Saul who dyed for asking counsell of one that had a familiar spirit 1 Chron. 10. 13. 1 Sam. 28. Vers. 7. And This may bee a reason of the former Therefore ye shall sanctifie your selves by abstaining from all evill and doing good be holy or be saints for I am Iehovah to weet that sanctifieth you as vers 8. or for I am holy as the Greeke addeth and as Moses wrote before in Lev. 19. 2. Vers. 9. For every man or any man Hebr. man man meaning any whosoever as vers 2. And this is inferred upon the former precept be holy For otherwise judgements abide you curseth or revileth speaketh evill as the Greeke translateth which the holy Ghost approveth in Acts 23. 5. See the notes on Exodus 21. 17. or Hebrew and which the Greeke translateth or and so in Matthew 15. 4. For death was his due if he cursed either of them and they are distinguished to make him guilty for the one without the othâ—r as Chazkuni here explaineth it and as Iarchi addeth though it be after his parents death Whose curseth his father or his mother his Lamp shall be pâ—tout in obscure darkenesse Prov. 20. 20. his bloods shall be upon him that is his death shall be upon his owne head for he hath caused it by his sinne So the Greeke translateth he shall be guilty and the Chaldee he is guilty or worthy to be killed so after often in this chapter The manner of his death was stoning as is noted upon Exod. 21. 10. and as Moses after sheweth for the rebellious sonne Deut. 21. 21. And it is observed as a generall 〈◊〉 by the Hebrew doctors Every place where it is 〈◊〉 in the Law they shall be put to death THEIR BLOODS VPON THEM it is meant by stoning Maimony Issureibiah c. 1. s. 6 and Sol. Iarchi on Lev. 20. 9. Vers. 10. that committeth adultery the Greek addeth in the second place or that commits-adul 〈…〉 ry with his neighbours wife It is expouuded in Deut. 22. 22. a woman maried to an husband dye the death the manner of their death is not set downe either here or in Deuter. 22. 22. unlesse by that which is before and after for other unlawfull copulations we say it is meant stoning to death as the man that lyeth with a beast vers 15. is to bee stoned because the womâ—n for like beastlinesse is to be stoned verse 16. The Pharisees which brought unto Christ a woman taken in adulterie said Moses commanded that such should be stoned Ioh. 8. 4. 5. but whether that were this very case is to bee considered Also to lye with a bettothed woman the punishment was stoning as for humbling his neighbours wife Deut. 22. 24. Howbeit the latter Pharisees say the adulterers death was Strangling Maimony in Sanhedrin chap. 15. sect 13. And in another place he openeth this and the other like â—â—wes more fully thus Who so presumptuously committeth any of all the unlawfull copulations spoken of in the lâ—w is guilty of cutting off Levit. 18. 29. and if they doe it ignorantly they are bound to bring the Sin-offring appointed And there be some of the Nakednesses that is the unlawfull copulations which deserve death by the Iudges more then the cutting-off which is meet for them all Of those which are to be put to death by the Iudges some are to dye by stoning and some by burning and some by strangling And these are they that are put to death by stoning He that lyeth with his mother or with his fathers wife or with his sonnes wife which is called his daughter-in-law he that lyeth with mankinde or with a beast and the woman that lyeth downe to a beast
thus the Hebrewes expound this here saying Who is shee that is prophane She that is borne of one that is forbidden the Priests And so every one of the women which are forbidden the Priests if she be maried to a Priest she prophaneth her selfe Maimony in Issurei biah chap. 19 sect 1. And Sol. Iarchi here expoundeth profane one that is borne of such as are unlawful for the Priests as the daughter of a widow by the high Priest Levit. 21. 14. or the daughter of a divorced woman by a common Priest Levit. 21. 7. c. put-away or cast out as the Greeke also translateth it that is divorced and not for the cause of adulterie which thing was permitted unto men under Moses law for the hardnesse of their hearts Deuter. 24. 1. 2. c. Matth. 19. 8. What Priest soever maried with any of these three was to be beaten by the Magistrate as is after shewed on verse 15. According to the equitie of this Law the Apostle requireth that the wives of the Ministers of the Church bee grave not slanderers sober faithfull in all things 1. Tim. 3. 11. Vers. 8. And thou or Therefore thou shalt sanctifie him speaking to Israel who were to repute the Priests holy and not suffer them to mary with such as might defile them nor any other way to be uncleane when they ministred before the Lord the bread in Greek the gifts in Chaldee the offring as before in verse 6. holy unto thee thou shalt reverently esteeme him as an holy person sanctified unto Gods service The Hebrewes say It is commanded to separate the Priests and to sanctifie them and to prepare them for the oblation Levit. 21. 8. And every man of Israel must give much ho 〈…〉 to the Priest and let them be first for every thing the is in the Sanctuarie to open the law first and to blese first and to receive a seemely portion first Maimony in Cle hamikdash chap. 4. sect 1. 12. Verse 9. of any Priest Hebr. of a man a Priest Which word man sometime signifieth any oâ—â— aâ— Gen. 23. 6. and 24 16. Levit. 21. 17. sometime a man of dignitie as Psal. 49. 3. and that may also be respected here to commit whoredome or by committing it to weet under her husband as the Hebrew canons explaine it saying There are ten which are to be burnt namely the Priests daughter that committeth whoredome under her husband and hee that lyeth with his daughter c. Maimony in Sanhedâ—â—â— chap. 15. sect 11. The man that lay with her they say was to be strangled as againe they say There is no unlawfull copulation punished with strangling 〈◊〉 the lying with a mans wife onely and if she be a Priests daughter she is burnt and he that lay with her is strangled Maimony in Issurei biah chap. 1. sect 6. See the annotations on Levit. 20. 10. prophaneth 〈◊〉 father the Greeke version saith she profaneth her fathers name the Chaldee her fathers holinesse And Iarchi explaineth it she prophaneth and conte 〈…〉 〈◊〉 〈◊〉 for that men will say of him Cursed is hee 〈◊〉 〈◊〉 this woman Cursed is hee that brought 〈◊〉 〈◊〉 Ver. 10. great among his brethren or greater then 〈◊〉 〈◊〉 that is the High Priest who because he more specially figured Christ called our Arch or High priest and great High priest Heb. 3. 1. and 4. 14. therefore hee was to have more speciall care of his sanctitie both in avoiding pollution by the dead and in his mariage And this Law concerned not the high Priest onely but the second Priest or Priests of the second order mentioned in 2 King 25. 28. and 23. 4. which ministred in the place of the high Priest if by any accident hee were polluted as is noted on Levit. 16. 33. and the Priest also that was anointed for the warre Deut. 20. 2. because these all were greater then their brethren See the notes following on v. 13. oile of anointing an holy oile wherewith only the high Priests and Kings in Israel were anointed and ordained to their office see Exod. 30. 25. 33. and hath filled his hand with the sacrifices to offer them as the Chaldee paraphrase here explaineth it which the Greeke calleth perfecting or consecration See Exod. 29. 9. Both these were to be done to the high Priest but if there were no anointing oile they or dained him with the high Priests garments onely saith Maimony in Clei hamikdash ch 4. sect 12. and he was bound to these lawes as well as if hee had beene anointed with oile the garments the eight ornaments wherewith the high Priest was to be decked see Exod. 28. not make-bare or make-free which the Greeke translateth not put the miter off his head but the Chaldee saith not let his locks grow to weet not 〈◊〉 then 30. dayes as Iarchi explaineth it meaning that hee should not be have himselfe as a mourner for the dead See the annotations on Lev. 10. 6. From which place the Hebrewes gather that one of the rites which mourners for the dead were to use was not to poll their heads Maimony treat of Mourning chap. 5. sect 1. 2. rent his garments which was an other signe of sorrow see Lev. 10. 6. and Gen. 37. 34. Vers. 11. goe in namely into any tent house or place where any dead is whereby he should be defiled Numb 19. 14. any soules of the dead in Greeke any dead soule meaning a dead corpse as before in vers 1. his father c. which was lawfull for any common Priest vers 2. but not for the high Priest The Hebrewes explaine it thus The high Priest may not be defiled for his neere-kinne as for his father or his mother c. neither may hee come to any tent where the dead is though his neerekindred Loe thou art taught in Lev. 21. 11. that he is bound neither to goe in nor to be defiled So that if he touch or cary a dead person hee is to bee beaten once if hee come into a tent and tary there whiles one dye by him c. he is to be beaten twise for comming in and for being defiled If he be defiled before and afterward come into the tent he is to be beaten even for comming in Maimony treat of Mourning c. 3. sect 6. 7. How be it these lawes have exceptions in cases of necessitie as the Hebrew canons also shew thus A Priest that lighteth on a dead body in the way loe he is to defile himselfe though it be the high Priest he is bound to defile himselfe for him and to bury him As if one of Israel be thrown dead in the way and he hath none to bury him Provided that the Priest be himselfe alone and no other with him and that hee call there in the way and none doe answer him But if when he call others doe answer him this is not a dead which hee is commanded to bury but hee must call others to doe it If a Priest and a
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 â—â—an 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 diminiâ—â—ed 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
their service Num. 4. 3. And also because there 〈◊〉 〈◊〉 inheritance given them among the sonnes of Israel Num. 26. 62. but the Lord was their inheritance Deut. 10. 8 9. Now to be numbred apart and not with others signified some speciall favour towards such and care over them as Num. 23. 9. Aaron Aaron the elder brother of Moses and 〈◊〉 Levites therefore their names are mentioned here V. 3. he filled that is consecrated or perfected 〈◊〉 the Greeke translateth See the annotations on Exâ—â— 29. 9. and Levit. 8. V. 4. dyed by a fire from the Lord Levit. 10. 1 2. This is mentioned againe in Num. 26. 61. 1 Chron. 24. 1 2. had no sonnes the Hebrewes as Chazkuni upon this place say if they had had sonnes those sonnes had beene before Eleazar and Ithamar for whosoever is fore-most in inheritance is foremost for honour or dignitie in the sight of Aaron or before the face that is whiles Aaron lived as before the face of Tharah Gen. 11. 38. is while Tharah lived before the Moone and Sunne Psal. 72. 5. 17. is whiles they continue to give light The Greeke translateth With Aaron Elsewhere it is said by the hand of Aaron 1 Chron. 24. 19. Of these two there were so many Priests in Davids dayes that he distributed them into 24. courses sixteene of Eleazar and eight of Ithamar 1 Chron. 24. 3. 4. The Hebrew Doctors say Moses divided the Priests into eight wards or courses foure of Eleazar and foure of Ithamar and so they were untill the Prophet Samuels dayes Then Samuel and David the King parted them into 24. courses And over every course or ward there was one chiefe Provost And they went up to Ierusalem to serve by course every weeke And every sabbath day they changed one course went out and the next after them came in c. Maimony tom 3. treat of the Instruments of the Sanctuarie chapt 4. sect 3. Compare 1 Chron. 9. 22. 25. 2 King 11. 5. 7. V. 6. present it or cause it to stand speaking of the tribe In Greeke present them V. 7. his charge Hebr. his custody or obseruation that is that which he commandeth them to obserue See this phrase in Lev. 18. 30. 〈…〉 of all the congregation the Greeke explaineth it of the sonnes of Israel as in v. 8. So 〈◊〉 2 Chron. 35. 3. serve the Lord your God and his people Israel It meaneth also such things as they were charged to keepe but the Levites now were taken in their stead 〈…〉 to serve the service in Greeke to worke or doe the workes of the Tabernacle which in Num. 8. 11. is said to serve the service of the Lord. After in the 8. verse the Greeke translateth according to all the workes of the Tabernacle The Hebrewes write thus The sâ—ed of Levi are all of them separated for the service of the Sanctuarie And it is commanded that the Levites be prepared and readie for the service of the Sanctuarie whether they be willing or not willing as in Num. 18. 23. And the Levite he shall serve the service of the Tent of the congregation And the sonne of Levi which will take upon him all the Levites commandements saving one thing they receive him not in till he take all upon him Maimony treat of the Instruments of the Sanct. chap. 3. sect 1. V. 9. are given are given that is as the Greeke here and Moses himselfe in Num. 18. 6. explaineth it are a gift given oâ— they are wholly given So the Ministers of the Gospell are called gifts Ephes. 4. 8. 11. 〈…〉 unto him for his helpe in the charge and worke of the Sanctuarie they ministring unto him and he and his sonnes ministring before the Tabernacle Num. 18. 2. 6. V. 11. shalt appoint or constitute set in office as Bishops or Overseers The Greeke explaineth it thou shalt constitute over the Tabernacle of Testimonie their Priests office for every thing of the Altar and within the veile Num. 18. 7. the stranger that is whosoeuer is not of Aarons seed as is explained in Num. 16. 40. for no man taketh the honour unto himselfe but he that is called of God as was Aaron Hebr. 5. 4. So Chazkuni here expoundeth stranger to be Israelite or Levite that commeth neere to minister And Maimony in Biath hamikdash chap. 9. sect 1. saith Who is the stranger Whosoever is not of the seed of Aaron the males And after God himselfe forbiddeth the Levites to come night he vessels of the Sanctuarie and the Altar on paine of death Numb 18. 3. put to death by the magistrate or by the hand of God as was Korah for presuming to doe the Priests office Numb 16. V. 12. every first-borne which before the Levites were taken in their stead did minister to the Lord as is noted on Exod. 24. 5. And upon what occasion God tooke the Levites instead of the first-borne is to be seene in Exod. 32. 26. 29. Deut. 33. 9. shall be mine to minister before me as the Chaldee expoundeth it V. 13. I smote in Chaldee I killed see Exod. 12. 29 30. The Lord having slaine all the first-borne of Egypt and spared the Israelites did therefore challenge for his owne and sanctifie to him-selfe all Israels first-borne Exod. 13. 2. but tooke the Levites and their cattle in stead of Israels first-borne men and cattle Num. 3. 45. and gave them as a gift to Aaron to minister unto him Who being in his Priesthood a type of Christ all these rites are in him fulfilled For unto Christ God gave children Hebr. 2. 13. and they are a congregation of first-borne written in heaven Hebr. 12. 23. being of Gods owne will begotten by the word of truth that they should be a kinde of first-fruits of his creatures Iam. 1. 18. to whom he also giveth the first-fruits of his Spirit Rom. 8. 23. These wait on and follow the Lambe Christ being bought from among men and first-fruits unto God and to the Lambe Rev. 14. 4. These were brought for an offering unto the Lord out of all nations and of them the Lord hath taken for Priests and for Levites Esai 66. 20 21. and Christ hath made us Kings and Priests unto God and his Father that we may serve him day and night in his Temple Rev. 1. 6. and 7. 15. V. 15. Muster or Number Hebr. Visit. This was done by Moses and Aaron v. 39. and by the Princes of the congregation Num. 4. 34. though here the commandement is directed unto Moses onely house in Greeke houses old Heb. sonne of a moneth Tho cause why the Levites were numbred from this age was for that they came in place of the first-borne of Israel whose redemption is appointed from a moneth old Num. 18. 15 16. And they were counted after the houses of their fathers not of their mothers for if a woman of Levi were maried to a man of Iudah or any other tribe her sonne was not a Levite The Hebrew canons say
the flesh of the Peace-offerings was eaten by him that brought the sacrifice when the Lord and his Priest had their portions Levit. 7. 14 15. Verse 18. the Nazirite in Greeke he that vewed in Hebrew Nazir shave this the Hebrewes call the shaving of puritie or for cleannesse and it differeth from the former shaving in verse 9. w ch was for uncleannesse and figured the purging of his uncleannesse but this shaving was in thankfulnesse to signifie that he had the perfection of his Naziriteship from God and therefore burned his haire under his sacrifice This shaving was to bee of all his haire the Hebrewes say if hee left but two haeres he had done nothing neither had he kept the commandement of shaving whether he were a cleane Nazirite or an uncleane If he had left two haires he was to let all his haire grow and shave it all againe with those two haires after thirtie dayes Maim in Nâ—z chap. 8. sect 67. at the doore of the Tent afterward when the Temple was built they say it was in the womens Court in the Nazirites chamber which was there 〈◊〉 the South-East corner and there they boyled their peace-offerings and cast their hayre into the fire And if he shaved in the Citie it would serve but whether it were in the Citie or Sanctuary under the cauldron hee was to cast his haire and he might not shave till the doorâ— of the court were opened as it is said at THED 〈…〉 RE OF THE TENT not that 〈◊〉 shaved before the doore for that were a contempt of the Sanctuary Maim in Nezir ch 8. sect 3. Compare here with that in Act. 18. 18. where it is said having shaved his head in Cenchrea for he had a vow by which it seemeth the shaving was not of necessitie to be in the Sanctuarie or in the Citie of Ierusalem of his Naziriteship in Greeke of his vow so the vow in Act. 18. 18. and 21. 23. meaneth Naziriteship under the sacrifice to burne it there and consume it signifying the end of his vow performed acceptably to God in Christ and presented unto him by the Spirit which is like unto fire Mat. 3. 11. The Hebrewes say If he be shaved by the peace-offerings and he be found disallowable his shaving is disallowable and his sacrifices profit him not If he be shaved by the sin-offering and it be found that it was not staine by the name of a sin-offering and afterward hee bring the peace-offerings and burnt-offering and oblations as they are commanded his shaving is disallowable his sacrifices profit him not If hee bee shaved by the burnt-offering or by the peace-offrings and they be stain not by their name and afterward he bring the other oblations to offer them by their name his shaving is disallowable and his sacrifices profit him not If he be shaven by them three and any one of them be found right his shaving is right And he is to bring the other sacrifices and offer them after their manner And wheresoever wee say his shaving is disallowable it frustrateth 30 daies and he is to count 30 daies after his disallowed shaving and bring his offerings Maiman M 〈…〉 11. of peace-offerings in Greeke of 〈◊〉 in Chaldee of Sanctifications see Lev. 3. 〈…〉 every Nazirite was to fulfill his vow and b 〈…〉 owne sacrifices yet are there certaine observations by the Hebrewes which are of use for understanding some things in the New Testament They say If a man vow to be a Nazirite he may bring 〈◊〉 fathers oblations for himselfe and bee shaved 〈◊〉 〈…〉 but a woman is not shaved for her fathers offeringâ— this we have learned by tradition As he whose 〈◊〉 was a Nazirite and he separated mony to 〈…〉 on s therewith and he dye and leave the money 〈…〉 lute without expressing for what sacrifice it is 〈◊〉 the sonne say after his fathers death I will be a Nazirite upon condition that I may bring my offerings 〈◊〉 the mony which my father separated for his offering loe he may bring his offerings with that mo 〈…〉 so if he and his father were Nazirites and 〈◊〉 father separated money absolutely and dyeth and the 〈◊〉 after his fathers death I will shave for my 〈◊〉 money loe he may bring his offerings wish the 〈◊〉 but if he say not so the money falleth to a vo 〈…〉 fering If the father die and leaue many sons they 〈◊〉 the money among them for it is their inherit 〈…〉 every one of them must bee shaved for his 〈◊〉 the first borne hath a double portion He that 〈◊〉 Vpon me be the shaving of a Nazirite hee is 〈…〉 bring the offerings of shaving for cleannes and 〈…〉 fer them by the hand of what Nazirite he 〈◊〉 If he say upon me be halfe the oblations of a Nazirite 〈◊〉 on mee bee the halfe of the shaving of a Nazirite then he bringeth halfe the offerings by what Naz 〈…〉 he will and that Nazirite payeth his offering◠〈…〉 that which is his But if he say Vpon me be the 〈◊〉 of halfe a Nazirite then he is to bring the offering 〈…〉 a full Nazirite for we haue no halfe Naz 〈…〉 Maimony in Nezir ch 8. sect 15 18. By this 〈◊〉 may see the reason of that which Iames said unto Paul though he had no Nazirites vow upon him We have foure men which have a vow on them 〈◊〉 take and sanctifie thy selfe with them and he at 〈…〉 ges with them that they may shave their heads 〈◊〉 Then Paul tooke the men and the next day sancti 〈…〉 himselfe with them entred into the Temple to 〈◊〉 the accomplishment of the dayes of Sanctification 〈◊〉 Naziriteship untill that an offering should be 〈◊〉 for every one of them Acts 21. 23. 24. 26. For though Paul had not vowed or fulfilled a Naziriteship him selfe yet might he contribute with them and they be partakers of his charges about the sacrifices Verse 19. the sodden shoulder or 〈◊〉 arme meaning the left shoulder for the right shoulder was due unto him raw of all peace-offerings Lev. 7. 32. this was peculiar of the Nazirites ram onely and not due to the Priest from any other sacrifice The manner of this service was thus The ram was killed and the blood sprinkled and the b 〈…〉 〈◊〉 and the fat of the intralls taken out After 〈◊〉 the flesh was cut in pieces and the brest and the 〈…〉 der were put apart and the rest of the ram was 〈…〉 den in the womens court And the Priest tocke 〈…〉 sodden shoulder of the ramme with one of 〈◊〉 〈…〉 cakes brought therwith with the brest and the other shoulder and the fat and he 〈…〉 th them all on the Nazirites hands and the Priest put his heads under the owners hands and wav'd all before the Lord. Maimony in Maaseh hak 〈…〉 châ—â— 9. sect 6. 9. After the waving the fat was salted and burned 〈◊〉 the Altar the brest and shoulder was meat for the
in the eyes of Moses and in the eyes of all the congregation of the sonnes of Israel and they were weeping at the doore of the Tent of the congregation And Phinehas the sonne of Eleazar the sonne of Aaron the Priest saw it and he rose up from amongst the Congregation and tooke a javelin in his hand And hee went in after the man of Israel into the tent and thrust both of them thorow the man of Israel and the woman thorow her belly and the plague was stayed from the sons of Israel And those that died in the plague were foure and twenty thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Iehovah spake unto Moses saying Phinehas the sonne of Eleazar the sonne of Aaron the Priest hath turned my wrath away from the sonnes of Israel whiles hee was zealous with my zeale among them that I consumed not the sonnes of Israel in my zeale Therefore say Behold I give unto him my covenant of peace And there shall be to him and to his seed after him the covenant of an everlasting Priesthood because hee was zealous for his God and made atonement for the sonnes of Israel And the name of the man of Israel that was smitten that was smitten with the Midianitesse was Zimri the sonne of Salu a Prince of a fathers house of the Simeonites And the name of the woman the Midianitesse that was smitten was Cozbi the daughter of Zur he was an head of nations of a fathers house of Midian And Iehovah spake unto Moses saying Vex thou the Midianites and smite yee them For they vex you with their wiles wherwith they have beguiled you in the matter of Peor and in the matter of Cozbi the daughter of a Prince of Midian their sister which was smitten in the day of the plague for Peors sake Annotations ABode in Shittim a place in the wildernesse in the plaines of Moab neere Iordan called Abel Shittim in Num. 33. 48 49. In this place Israel did sit or abide untill after Moses death and from thence Iosua removed them to Iordan where they passed over to Gilgal Ios. 2. 1. and 3. 1. Wherefore God after willed the people to remember the things that befell unto them from Shittim to Gilgal that they might know the righteousnesse of the Lord Mic. 6. 5. And the history now following sheweth how when Balak the Princes of Moab and Midian and Balaam their prophet had plotted and practised with all their art and might to withdraw Gods favour and blessing from his people but prevailed nothing the prophet gave Balak and the Midianites counsell to put a stumbling-blocke before the Israelites to see if they could withdraw the people from the love feare and obedience of the Lord their God that Israel sinning might fall and bring themselves into the curse which Balaam could not bring upon them and so perish By this wicked counsell they prevailed against many to the death of 24. thousand Israelites but the state and body of the Church was by Gods grace still preserved the wicked being taken away by his judgement the people some of the people of Israel for they that fell to this wickednesse did all perish but they that cleaved to the Lord remained alive Deut. 4. 3 4. to commit whoredome or to commit fornication which the Chaldee expoundeth to erre or goe astray after the daughters of Moab understanding also the daughters of Midian as appeareth by vers 6. 17 18. This evill they fell into by the wicked counsell and doctrine of Balaam who taught Balak to cast a stumbling-blocke before the sonnes of Israel to eat things sacrificed to Idols and to commit fornication Revel 2. 14. So Moses likewise saith Behold these women caused the sonnes of Israel through the word of Balaam to commit traspasse against Iehovah in the matter of Peor Num. 31. 16. That hypocrite who had so often blessed Israel and pronounced those accursed which cursed them who had heard and uttered the oracles of God had his eyes opened had escaped the sword of the Angell c. to the end that he should not speake or doe any thing but what the Lord commanded yet after all this hee was the authour of this mischiefe that it might appeare how evill men and seducers wax worse and worse decei 〈…〉 g and being deceived 2 Tim. 3. 13. and t 〈…〉 meâ— might beware of false prophets which come in sheepes cloathing but inwardly are ravening wolves Matth. 7. 15. Vers. 2. they called that is the daughters of Moab called or invited Thus the intended warre of Moab against Israel was turned to a pretended peace and feigned amitie alluring the people by fleshly baits to defile their bodies and soules with whoredome and idolatry By the women of Moab and of other strange peoples Solomon the wise was also drawne into sinne 1 King 11. 1 4. sacrifices of their gods or of their god in Greeke and Chaldee of their idols meaning of Baal-Peor whereof David speaketh thus They were joyned unto Baal-Peor and ate the sacrifices of the dead Ps. 106. 28. By the dead meaning Idols unto which the Scriptures doe oppose the living and true God 1. Thess. 1. 9. Ier. 10. 9 10. did eat and so communicated with their idolatry for they which eat of the sacrifices are partakers of the Altar 1. Cor. 10. 18. This sinne God in speciall manner had forewarned them of in Exod. 34. 14 15. bowed to their gods in Greeke and Chaldee to their idols This people whom God had guided thorow the wildernesse fortie yeares who had seene Gods workes and felt his punishments for their owne and their fathers sinnes were delivered from many enemies round about and now abiding in Shittim were ready to enter into the promised land are here prevented and overthrowne through their owne corruption Vers. 3. was joyned or was coupled was yoked unto which word the Apostle seemeth to have respect when he saith Be yee not unequally yoked together with unbeleevers 2 Cor. 6. 14. to Baal-Peor which the Chaldee expoundeth to them that served Baal-Peor that was the Idoll of the Moabites and Midianites called in Greeke Bel-phegor Baal is by interpretation a Lord or Patron by which name it is probable that the heathens called the Sunne or some starre as is noted on Lev. 18. 21. Peor or Phegor was the name of a mountaine Numb 23. 28. and of the Idoll there worshipped Numb 25. 17. Ios. 22. 17. And because Baal was a common name to many Idols and much reverenced of the peoples through corruption the Israelites called also the LORD Baal but he blameth them for it saying Thou shalt call me no more Baali Hos. 2. 16. and in detestation of the name the Prophets put Bosheth that is Shame inâ—stead of Baal that is Lord as it is written They went to Baal Peor and separated themselves unto that Shame Hos. 9. 10. and the Greeke Interpreters in 1 King 18. 25. translate Baal Shame yea and the Hebrew Prophets sometime put one for
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 â—â—ther 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 〈◊〉 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
and to communicate for with such sacrifices God is well pleased Coloss. 2. 16 17. Heb. 9. 12. 26. 28. 1 Ioh. 3. 24. Rom. 14. 17. Heb. 13. 15 16. CHAP. XXX 1 The Lord commandeth that mens vowes or oathes be not prophaned but kept 3 Amaid in her fathers house the father hath power to establish her vow or to disanull it 6 Likewise a married woman is in her husbands power he may confirme or disanul her vow in the day that he heareth it 9 But the vowes of a widow or divorced woman are to stand 10 An explanation of the case betweene man and wife concerning vowes or oathes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ANd Moses spake unto the heads of the tribes concerning the sons of Israel saying This is the thing which Iehovah commanded A man when he shall vow a vow unto Iehovah or sweare an oath to binde a bond upon his soule he shall not prophane his word he shall doe according to all that proceedeth out of his mouth And a woman when she shall vow a vow unto Iehovah and binde a bond in her fathers house in her youth And her father heare her vow and her bond which shee hath bound upon her soule and her father shall hold his peace at her then all her vowes shall stand and every bond which shee hath bound upon her soule shall stand But if her father disanull her in the day that he heareth not any of her vowes or of her bonds which she hath bound upon her soule shall stand and Iehovah will mercifully forgive her because her father disallowed her And if having shee have an husband and her vowes be upon her or the utterance of her lips which she hath bound upon her soule And her husband heare and hold his peace at her in the day that hee heareth then her vowes shall stand her bonds which shee hath bound upon her soule shall stand But if in the day that her husband heareth he disallow her then hee shall make void her vow which is upon her and the utterance of her lips which she hath bound upon her soule and Iehovah will mercifully forgive her But the vow of a widow and of her that is put away whatsoever shee hath bound upon her soule shall stand upon her And if she vowed in her husbands house or bound a bond upon her soule with an oath And her husband heard and held his peace at her and disallowed her not then all her vowes shall stand and every bond which she hath bound upon her soule shall stand But if her husband hath utterly made them void in the day that hee heard whatsoever proceeded out of her lips concerning her vowes or concerning the bond of her soule shall not stand her husband hath made them void and Iehovah will mercifully forgive her Every vow and every oath of bond to afflict the soule her husband may establish it and her husband may make it void But if her husband altogether hold his peace at her from day to day then hee establisheth all her vowes or all her bonds which are upon her he establisheth them because hee held his peace at her in the day that hee heard them But if hee shall utterly make them void after that hee hath heard them then he shall beare her iniquitie These are the statutes which Iehovah commanded Moses betweene a man and his wife betweene a father and his daughter in her youth in her fathers house Annotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here beginneth the 42. Lecture of the Law See Gen. 6. 9. THE heads that is as the Greeke translateth the Rulers or Princes of the Tribes In the two former Chapters were lawes for necessary duties commanded here followeth the law for voluntarie things which people having by vow or oath taken upon them were bound to performe concerning the sonnes or to the sonnes of Israel or as the Greeke joyneth it with the former the Princes of the Tribes of the sonnes of Israel It was spoken by Moses to the Princes that by them it might be orderly communicated unto the people as in Exod. 12. 3. 21. and 4. 29. also that the Governours should looke unto the people for the performance of their religious promises the thing Hebr. the word Vers. 2. a vow a religious promise to the Lord. Of a vow and how it differed from a voluntary gift see the Annotations on Levit. 27. 2. and 7. 16. and of an oath see the notes on Levit. 5. 1. 4. And that almes promised for the poore is comprehended also under the name of vowes is shewed on Deut. 23. 21. a bond upon his soule that is to binde his soule or himselfe with a bond Hereupon is that manner of speech Thy 〈◊〉 are upon mee O God Psal. 56. 12. not voweâ— his word not violate or breake his promise but shall have an holy care to keepe it A like phrase is of prophaning a covenant in Psal. 55. 20. and 89. 34. And as vowes might not be broken so neither might they be delayed Deut. 23. 21. all that proceedeth out of his mouth that is every word of his as the phrase is opened in Luk. 4. 4. from Deut. 8. 3. This is to be understood of good and lawfull vowes and such as are in a mans power to performeâ— for unpossible vowes are to be repented of and wicked vowes or oathes are not to be kept but broken Act. 23. 21. c. Vers. 3. and binde a bond to wit upon her soule as â—n vers 4. that is bound her selfe with a bond And may â—â—â—re be used for Or as it is often and as the Greeke here translateth or determine a determination to imply either a vow to sanctifie any thing to the Lord or a bond to restraine her selfe from something as by afflicting her soule or absteinance as in vers 13. in her fathers house shee abiding there and being under his power The Hebrewes as Sol. Iarchi on this place by house doe understand power saying under the power of her father though she be not in his house in her youth youth differeth from childhood for in her youth she understandeth what a vow is whereof in child-hood she is ignorant The Hebrew Canons haue limited the time both for men and women tâ—us A young man that is a sonne of twelve yeares and one day and a young woman that is a daughter of eleven yeares and one day which doe sweare or vow either vowes of binding or restreint or vowes of sanctifying any thing to the Lord. they doe examine them and ask questions of them If they know to whose name they have vowed c. then their vowes are stablished but if they know not then is there nothing in their vowes or words And this examination is necessary all that yeare which is the twelfth yeare for a young maid and the thirteenth yeare for a young man Before this time although they say we know to whose name we have vowed their vowes are no vowes But after
this time when the sonne is a sonne of thirteene yeares and one day and the daughter is a daughter of twelve yeares and one day although they say we know not to whose name we have vowed their words are established and their vowes are vowes c. And this is the time of vowes spoken of in every place for as much as they are come to the yeares of great or aged persons their vowes are stablished Maimon tom 3. Treat of Vowes chap. 11. sect 1 3 4. Vers. 4. hold his peace at her or keepe silence at it though hee doe not by words appâ—â—v yet by silence hee seemeth to consent therefore her vow standeth firme shall stand that is shall be stable firme and sure as the field which Abraham bought was said to stand when by sale it was made sure Gen. 23. 17. 20. So ones counsell or word is said to stand when it abideth firme Prov. 19. 21. Esay 14. 24. and 40. 8. Ier. 44. 29. Vers. 5. disallow her or disallow nulliâ—â—e it to wit her vow so after the day that he heareth whether it be in the day that she vowed or many daies after that her father heareth of it If she vow and wait many daies and afterward her father or her husband heare of it then hee may breake it in the day that he heâ—reth c. as it is said In the day that he heareth and not in the day that shee voweth onely Maimony in Vowes chap. 12. sect 16. will mercifully forgive her in Greeke will purge or cleanse her her sin in vowing when she was not in her owne power but in her fathers shall be forgiven but she may not performe her vow which by her fathers authoritie is disanulled So for her husband in like fort vers 12. Vers. 6. if having she have a hâ—sband Hebr. if being she be to a man that is 〈◊〉 〈◊〉 at all maried or the utterance of her lips or pronunciation that which she hath pronounced or distinctly uttered to wit by oath as appeaseth by the word Or which distinguisheth it from her vowes and by that which followeth which she hath bound upon her soule that is by oath as in vers 2. and 10. So the pronouncing with the lips is joyned with swearing in Lev. 5. 4 and Chazkuni here saith the pronunciation is not meant but of an oath Vers. 8. he disallow her or disallow it that is signifie his disallowance of her vow or oath The Hebrewes say A man maketh void or establisheth the words of his wife or of his daughter in any language although she know it not for it is not of necessity that the woman should heare the making void or the establishmeÌ„t c. He that maketh void the words of his daughter or of his wife it is necessary that he utter it with his lips and if he make it void in his heart only hee doth not make it void Maim in Vowes chap. 13. sect 1. 7. Vers. 9. put away to wit from her husband as is expressed in Levit. 21. 7. that is divorced shall stand she is to performe her vow and this as the Hebrewes thinke though she be afterward maried As A woman which hath no husband and which is not under her fathers power if she say Loe such flesh be unlawfull to me after thirty daies and she be married within thirty dayes although at the time when the vow beginneth shee be under the power of a husband he cannot make it void because at the time of the vow making she was not under his power And of this it is said in Num. 30. 9. But the vow of a widow and of her that is put away c. Maim in Vowes chap. 13. sect 16. Vers. 10. in her husbands house after that shee is married and in her husbands power But what if shee were betrothed onely and remained yet in her fathers house Of this case the Hebrewes say A maid that is betrothed none can make ther vow void but her father and her husband joyntly together And if the one of them alone doe make it void it is not made void If her espoused husband die she returneth into the power of her father and whatsoever she voweth her father may make void as before her espousals If her father die after that she is betrothed and she make a vow after his death her husband cannot make it void for an husband maketh not the vowes of his wife void untill shee be come into the wedding chamber or married Maim in Vowes chap. 11. sect 9 10. Vers. 11. shall stand shee is to keepe her vow though after her husbands death A young woman whom her father hath given in mariage if she become a widow or be divorced after mariage loe she is as an Orphan whiles her father liveth and her father cannot make her vowes of none effect although she be yet but a young woman Maim ibidem sect 25. Vers. 12. hath utterly made them void or hath any waies made them void Hebr. making void hath made them void so in vers 15. Vers. 13. oath of bond that is binding oath or bond confirmed with an oath to afflict the soule by abstenance fasting c. See the notes on Levit. 16. 29. This seemeth to be added for amplification rather than limitation or restraint howbeit the Hebrewes from hence gather that although the father may disanull all his daughters vowes of what sort soever yet the husband hath not power to disanull the vowes of his wife vnlesse they be of this sort to wit vowes or bonds to afflict the soule c. Sol. Iarchi on Numb 30. and Maimony in Vowes chap. 12. sect 1. may establish it or may make it stand shall confirme it Some understand these words to be a commandement and translate thus Let her husband establish it or let her husband make it void to wit out of hand and let him not deferre it till afterward Vers. 14. altogether hold his peace Hebr. holding his peace shall hold his peace or keepe silence from day to day and doe not disanull it the same day that he heareth it Vers. 15. shall utterly make them void or shall any waies make them of none effect see this phrase in vers 12. shall beare her iniquitie that is shall beare the punishment of her iniquitie God will require her sinne at his hand From hence wee learne saith Sol. Iarchi that he which is a cause of scandall or offence unto his neighbour shall cone in his stead unto all punishments CHAP. XXXI 1 The Israelites are commanded to take vengeance on the Midianites 5 Twelve thousand of the tribes of Israel with Phinehas the Priest are sent to warre 7 They slay all the males and the five kings of Midian and Balaam the sonne of Beor 9 They take the women and children captives and the spoile of their goods and cartell and burne their cities 13 Moses is wroth with the Officers for saving the women alive 19 How the souldiers with
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 inheritāces 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
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 deâ—rely 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 〈◊〉 nor the intised hath worshipped the idoll yet he dâ—â—th 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.
according to the Greeke version Gal. 3. 13. And here in the utmost rigour and severity of the Law God fore-signified the riches of his grace towards sinners in Christ who redeemed us from the curse of the Law being made a curse for us as appeared in that he was hanged on the tree Gal. 3. 13. He was reckoned among the transgressors Luke 22. 37. and God made him to be sinne for us who knew no sinne that wee might be made the righteousnesse of God in him 2 Cor. 5. 21. The Chaldee translateth For because he sinned before the Lord he is hanged and thou shalt not defile the land or as the Greeke translateth and the land shall not be defiled which might be by the monument of Gods curse remaining upon it visibly So the buriall was to abolish the curse from appearing in the Lords land A figure of the fruit and effect of our Saviours buriall whereby the rigour of the Law was declared to be satisfied and all our sinnes defaced and removed out of Gods sight that they shall neveâ—be imputed unto us CHAP. XXII 1 The Law for our brethrens cattell strayed or things lost 5 The sex is to be distinguished by appa 〈…〉 6. The dam bird is not to be taken with her young 〈◊〉 8 The house must have battlements 9 Confu 〈…〉 〈◊〉 be avoided 12 Fringes to be made upon the 〈◊〉 13 The punishment of him that slandereth 〈◊〉 20. 22. Of adultery 25 of rape 28 for 〈…〉 30 incest THou shalt not see thy brothers oxe or his sheepe go astray and hide thy selfe from them restoring thou shalt 〈…〉 ore them unto thy brother And if thy 〈◊〉 〈…〉 er be not nigh unto thee or thou 〈…〉 west him not then thou shalt gather it 〈◊〉 thine house and it shall be with thee un 〈…〉 thy brother seeke after it and thou shalt 〈…〉 re it unto him And so shalt thou doe 〈◊〉 his asse and so shalt thou doe with his 〈…〉 ent and so shalt thou doe with every 〈◊〉 of thy brother which shall be lost by 〈◊〉 and thou hast found it thou maist not 〈◊〉 thy selfe Thou shalt not see thy brothers asse or his oxe fallen in the way and hide thy selfe from them lifting thou shalt lift them up with him A mans ornament shal not be upon a woman neither shall a man put on a womans garment for every one that doth these things is an abomination to Iehovah thy God If a birds nest chance to be before thee in the way in any tree or on the ground young ones or egges and the dam sitting upon the young or upon the eggs thou shalt not take the dam with the young Sending thou shalt send away the dam the young thou shalt take unto thee that it may be well with thee and thou maist prolong thy daies When thou buildest a new house then thou shalt make a battlement for thy roofe that thou put not blouds in thine house if any falling fall fâ—om it Thou shalt not sow thy vineyard with divers kindes lest the full-ripe fruit the seed which thou hast sowen and the revenue of the vineyard be defiled Thou shalt not plow with an oxe and an asse together Thou shalt not weare linsie-woolsie wooll and flax together Fringes shalt thou make unto thee upon the foure skirts of thy vesture which thou coverest thee withall If a man take a wife and goe in unto her and hate her And lay against her occasions of speech and bring forth upon her an evill name and say I tooke this woman and I came nigh unto her and I found her not to have virginity Then shall the father of the damosell and her mother take and bring forth the virginity of the damosell unto the Elders of the citie in the gate And the father of the damosel shall say unto the Elders I gave my daughter unto this man to wife he hateth her And loe he hath laid against her occasions of speech saying I found not thy daughter to have virginitie and this is my daughters virginity and they shall spread the cloth before the Elders of the citie And the Elders of that citie shall take the man and shall chastise him And they shall amearse him in an hundred shekels of silver and give them unto the father of the damosell because hee hath brought forth an evill name upon a Virgin of Israel and she shall be his to wife he may not send her away all his daies But if this word be truth and virginitie be not found for the damosell Then they shall bring out the damosell unto the doore of her fathers house and the men of her citie shall stone her with stones and she shall die because she hath done folly in Israel to commit whoredome in her fathers house and thou shalt put away evill from the midst of thee If a man be found lying with a woman married to an husband then they shall die even both of them the man that lieth with the woman and the woman and thou shalt put away evill from Israel If there be a damosel a virgin betrothed to a man and a man find her in the citie and lie with her Then ye shall bring out both of them unto the gate of that citie and yee shall stone them with stones and they shall die the damosell because she cried not out in the citie and the man because hee hath humbled his neighbours wife and thou shalt put away evill from the midst of thee And if in the field a man doe finde a betrothed damosell and the man take strong hold on her and lie with her then the man that lay with her shall die he onely But unto the damosell thou shalt not do any thing there is in the damosell no sinne of death for as when a man riseth against his neighbour and killeth him in soule so is this matter For he found her in the field the betrothed damosell cried out and there was none to save her If a man finde a damosell a virgin which is not betrothed and lay hold on her and lie with her and they be found Then the man that lieth with her shall give unto the damosels father fiftie shekels of silver and she shall be his to wife because he hath humbled her he may not send her away all his daies A man shall not take his fathers wife nor discover his fathers skirt Annotations THy brothers oxen yea though it be thine onemies Exod. 23. 4. goe astray Hebr. driven away or thrust out of the way by any meanes of themselves or others as by a dog hunted from the flocke or fold and the like The Greeke and Chaldee translate erring in way and going astray See the notes on Deut. 4. 19. This dutie required towards beasts is much more towards men as God applieth the similitude in Ezek. 34. 4. 16. And as we all were like sheepe going astray 1 Pet. 2. 25. so are we daily subject to stray from
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 apocâ—iphall 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 Zoâ—â—â— 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 â—or 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. â—2 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